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CORNELL  STUDIES 

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CLASSICAL  PHILOLOGY 


ri/iTnn  by 

BENJA.  •  .  I u E  WHEELER,  CHARLES  EDWIN  BENNETT, 
GEORGE  PRENTICE  BRISTOL,  AND 
ALFRED  L.’ERCC  N 


No.  Ill 

THE  CULT  OF  ASKLEPIOS 

Bv  ALICE  WALTON  Ph.D. 


PUBLISHED  FOR  the  UNIVERSE! 

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CLASSICAL  PHILOLOGY 


EDITED  BY 

BENJAMIN  IDE  WHEELER,  CHARLES  EDWIN  BENNETT, 
GEORGE  PRENTICE  BRISTOL,  AND 
ALFRED  EMERSON 


No.  Ill 

THE  CULT  OF  ASKLEPIOS 

By  ALICE  WALTON  Ph.D. 


PUBLISHED  FOR  THE  UNIVERSITY 

BY 

GINN  &  COMPANY 
1894 


Digitized  by  the  Internet  Archive 
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THE 


CULT  OF  ASKLEPIOS 


BY 

ALICE  WALTON,  Ph.D. 


Cornell  Studies  in  Classical  Philology,  No.  Ill 


f 


Copyright,  1894 

By  CORNELL  UNIVERSITY 


ALL  RIGHTS  RESERVED 


f 


(fflbe  fltbentmm  p*ress 

GINN  &  COMPANY,  BOSTON,  U.S.A. 


§79 

C8I 

y>5 


PREFACE. 


In  writing  upon  a  subject  so  familiar  to  the  student  of  Greek 
life  as  the-Cult  of  Asklepios,  it  is  difficult  to  avoid  following 
in  the  lines  of  work  already  done.  Most  of  the  material  upon 
which  the  following  pages  are  based  has  been  worked  over 
and  over.  The  results  of  the  excavations  in  the  Athenian 
Asklepieion  are  well-known,  and  the  Epidaurian  steles  are 
no  longer  recent  discoveries.  If  the  results  of  investigation 
are  practically  those  of  previous  research,  the  excuse  Tor  re- 
j working  old  material  may  be  found  in  the  method  of  their 
arrangement.  Upon  single  features  of  the  ritual  of  Asklepios 
^much  has  been  written  in  German,’ in  French,  and  in  English  ; 
but  no  one  has  as  yet  attempted  a  general  descriptive  treat¬ 
ment  of  the  cult  as  a  whole.  The  facts  are  stated  by  Thraemer 
in  the  article  “Asklepios”  in  Roscher’s  Lexicon  of  Greek  and 
Roman  Mythology  in  suggestive  rather  than  narrative  form, 
while  Girard’s  work  is  complete  only  for  the  cult  in  Athens. 
It  has  been  my  aim  to  give  in  narrative  form  the  results 
obtained  by  a  careful  comparison  of  material  from  the  different 
localities,  and  also  to  show  by  means  of  indexes  what  material 
is  used.  The  treatment  is  of  necessity  brief,  as  the  work  is 
not  a  series  of  monographs.  The  arrangement  is  topical,  and 
so  far  as  possible  chronological.  At  the  end  of  the  narrative 
are  two  indexes,  one  of  allusions  to  Asklepios  and  his  cult 
Greek  and  Latin  literature  and  inscriptions,  and  the  second 


VI 


PREFACE. 


is  a  classification  of  the  localities  in  which  the  cult  is  known 

V 

or  supposed  to  have  existed.  The  indexes  overlap  in  many 
instances,  and  it  cannot  be  claimed  that  they  contain  all  the 
material  which  might  have  been  used.  The  aim  has  been 
to  make  them  exhaustive  so  far  as  concerns  the  inscriptions 
and  important  authors.  The  monumentary  evidence  has  been 
used  freely  in  the  body  of  the  work,  but  there  is  no  attempt  at 
a  systematic  collection  of  this  material,  as  it  was  felt  that  it 
is  a  task  for  the  student  of  art  rather  than  of  literature.  There 

l 

is  added  an  index  of  topics  and  names  which  refers  both  to  the 
discussion  and  the  main  indexes. 

In  the  spelling  of  proper  nouns,  the  Greek  form  is  used, 
except  in  the  cases  of  such  as  are  thoroughly  and  familiarly 
anglicized. 

I  take  this  opportunity  of  expressing  my  hearty  thanks  to 
Dr.  Benjamin  Ide  Wheeler  of  Cornell  University  for  his  kindly 
interest  and  advice  during  the  preparation  of  the  work,  and  to 
Professor  Theodor  Schreiber  of  Leipzig,  who  has  critically  read 
the  manuscript  and  offered  many  valuable  suggestions. 


Leipzig,  June,  1893. 


CONTENTS. 


CHAPTER  I. 

Page 


Asklepios  as  Known  to  Homer 


i 


CHAPTER  II. 

Asklepios  as  an  Earth  Spirit . 


8 


CHAPTER  III. 

The  Sanctuaries  of  Asklepios . .  36 


CHAPTER  IV. 


Attendants  of  the  Temple 


47 


CHAPTER  V. 

Medical  Procedure  in  the  Asklepieia  . .  57 


CHAPTER  VI. 


Public  Ceremonial 


68 


CHAPTER  VII. 


Ritual  of  the  Individual 


76 


Vlll 


CONTENTS. 


INDEX.  Page 

I.  Epithets  . .  83 

II.  Literature  and  Inscriptions .  85 

III.  Localities  of  Cults .  95 

Bibliography  .  123 

\ 

Index  of  Names  and  Topics .  127 


THE  CULT  OF  ASKLEPIOS. 


CHAPTER  I. 

ASKLEPIOS  AS  KNOWN  TO  HOMER. 

In  Homer,  Apollo  and  not  Asklepios  is  the  god  of  health, 
though  only  so  far  as  to  send  or  abate  pestilences.  The  divine 
physician  is  Paian,  the  attendant  of  the  gods,  who  heals  Hades  1 
and  Ares.2  In  the  Odyssey  every  physician  is  said  to  be  of  the 
race  of  Paian,3  which  Aristarchus  explains  by  saying  that  the 
physician’s  art  is  from  Apollo,  but  his  descent  from  Paian. 
Hesiod  makes  a  distinction  between  the  two.4  Paian  is 
occasionally  mentioned  later  than  Homer,  but  the  name  is 
used  as  an  epithet  of  Apollo  or  of  other  deities  who  are  con¬ 
nected  with  healing,  as  Asklepios  and  Athena,  and  then  by  an 
extension  of  meaning  from  “healer”  to  “savior,”  it  was  ap¬ 
plied  to  Dionysos 5  and  Thanatos6  and  occasionally  even  to 
men.7  The  forms  of  the  word  are  variants  of  IT  amp,  which 
Hesychius  explains  as  a  hymn  sung  to  Apollo  to  avert  a  pesti¬ 
lence.  Hence  the  use  of  the  word  as  a  form  of  address  to 
Apollo  and  Asklepios.8 


E  401.  II airjojv  irapa  rb  vabeiv  r as  api'as,  o  eanv  oouvas.  Sch.  E  401. 


2  E  900. 

3  5  232. 


4  oiaffrbpei  6  Ilanjajp ’A7r6\\a>pos  cos  kcll  'Hotooos  paprvpei •  ei  p.r)  '  AiroWoiv  <f>ot/3os 
inrtK  da.v6.T010  (rauxrei,  T)  aurbs  Ilatuip,  os  tt avra  re  (ftappaKa  oibev.  Sch.  5  232  , 
lies.  ed.  Marckscheffel,  Frag.  CCXX. 

6  Orph.  Hymn.  52,  11. 

c  Eurip.  Ilipp.  1373;  Aeschyl.  Frag.  105. 

7  Plut.  Lys.  18. 


8  Aristid.  ed.  Dindorf,  514,  17.  Examples  of  the  use  of  iraidv  as  an  epithet  are 
frequent;  ’ AirbWuv  II.,  Selinuntian  inscription,  Collitz,  3047;  Oropos,  Paus.  I. 


2 


THE  CULT  OF  ASKLEPIOS. 


Asklepios  is  mentioned  in  the  Iliad  three  times,  but  nowhere 
in  the  Odyssey.  He  appears  only  as  the  father  of  Machaon 
and  Podaleirios,  and  twice  is  called  the  “blameless  physician.” 

“  The  two  sons  of  Asklepios  led  them,  goodly  physicians, 
Machaon  and  Podaleirios.” *  1 

“  Call  Machaon  hither,  the  son  of  Asklepios,  the  blameless 
physician.”  2 

“  Machaon  went  beside,  the  son  of  Asklepios,  the  blameless 
physician.”  3 

In  the  Catalogue,  the  Asklepiadm  led  the  forces  from  Trikka, 
Ithome  and  Oichalia,  the  first  two  of  which  lay  in  western 
Thessaly.  This  points  to  that  region  as  the  seat  of  the  Askle¬ 
pios  cult,  if  indeed  such  a  cult  was  in  existence  in  the  Homeric 
age.  For  Homer  did  not  recognize  the  worship  of  Asklepios, 
but  regarded  him  as  one  who  like  Achilles  and  Jason  had 
learned  his  art  from  Chiron.4  The  connection  with  Chiron 
again  localizes  the  cult,  for  the  centaur  legends  come  from 
Thessaly.  A  family  of  Chironidae,  famous  for  a  secret  knowl- 


34,3;  Egypt,  Rev.  Arch.  1889,  p.  71.  II.  '  AcncXTymbs,  CIG.  51 1;  CIA.  III.  1; 
Add.  et  Corr.  17 1  a  and  b.  ' Adrjpd  IT.,  Paus.  I.  34,  3.  Theocritus  applies  the 
term  to  Apollo,  V.  79  ;  VI.  27  ;  Ep.  I.  3.  The  form  HaL-rpov  is  used  for  the  father 
of  Asklepios:  TjXde  kclI  is  XllXyTov  o  rou  Wanpovos  vibs.  Ep.  VII.  1.  Welcker 
(Gotterl.  I.  p.  695)  tried  to  prove  the  existence  of  Paian  as  a  god  in  post-Homeric 
times,  on  the  ground  that  Cicero  mentioned  his  statue  in  a  temple  of  Aesculapius 
in  Agrigentum.  Quid ,  signum  Paea?iis  ex  aede  Aescidapii  praeclare  factum , 
sacrum  ac  religiosum,  non  sustulisti  ?  Cic.  Verr.  IV.  57.  This,  however,  is  no 
proof,  for  Paian  is  a  frequent  epithet  of  Apollo  as  a  healing  god,  and  particularly 
when  brought  into  connection  with  Asklepios,  as  here.  A  coin  of  Agrigentum, 
on  which  a  serpent  is  represented  crawling  over  the  face  of  Apollo,  gives  more 
striking  evidence  for  the  close  relation  of  the  two  divinities,  Apollo  and  Asklepios. 
Head,  Hist.  Num.  108.  The  Latin  adjective  Paeojiius  has  a  stereotyped  meaning 
of  “  medicinal,”  and  does  not  carry  a  ritualistic  meaning. 

1  tu)v  abd'  r/ydadtiv  ’  AarX-pirLov  8vo  vaide 

irjTTjp  ay adiv,  UoSaXelpLos  7j8i  Maxda>j\  B  731. 

2  Ma^aom  Sevpo  KaXecraov 

<f>G)T  ’  AcKX-rjiuou  vibv  dp.vp.ovos  iTjTTjpos.  A  193. 

3  Trap  8i  Maxdcov 

(3aiv  ,  ’ Act kXt)ttlov  vibs  apbpovos  irjrijpos ,  A  5 1 7. 

4  A  219. 


ASKLEPIOS  AS  KNOWN  TO  HOMER. 


3 


edge  of  herbs  and  the  art  of  healing,  lived  at  a  later  time  in 
eastern  Thessaly.1  The  art  of  the  Asklepiadae  differs  not  at 
all  in  kind  from  that  of  the  pupils  of  Chiron.  There  is  no  hint 
of  the  intervention  of  a  healing  god,  but  purely  natural  methods 
are  in  use.  The  dream-oracle,  which  is  the  universal  character¬ 
istic  of  the  Asklepios  cult,  is  entirely  wanting.  Machaon  and 
Podaleirios  are  merely  surgeons.  In  the  warlike  age  which 
Homer  presents,  the  knowledge  of  cleansing,  binding  and  heal¬ 
ing  wounds  was  of  the  utmost  importance.  All  the  warriors 
were  skilled  in  surgery,  but  the  Asklepiadae  were  the  most 
famous.  Clearer  evidence  that  Asklepios  was  at  this  time 
located  in  Thessaly  was  established  by  O.  Muller.2  This  line 
of  argument  depends  upon  the  actual  cult,  usually  a  safer  basis 
of  reasoning  than  tradition,  which  is,  generally  speaking,  the 
product  of  ritual.  According  to  Muller  the  tribe  of  Phlegyans, 
which  had  come  from  the  north  into  Thessaly  and  Boeotia, 
introduced  Asklepios,  for  wherever  traces  of  this  tribe  are  found, 
there  is  likely  to  be  a  shrine  of  Asklepios.  Probably  the 
name  Paionia,  anciently  given  to  a  section  of  Macedonia,  after¬ 
wards  known  as  Emathia,  belongs  under  this  head.  The  Latin 
usage  of  shortening  the  o  of  the  adjective  Pciconius ,  in  verse, 
affords  an  analogy  for  the  quantity  of  the  antepenult,  which  is 
most  likely  due  to  the  same  cause.  In  the  cult  in  Thes¬ 
saly,  however,  there  is  no  mention  of  Machaon  and 
Podaleirios.  The  traditions  which  call  Asklepios  their 
father,  come  from  the  Peloponnesus  and  the  islands  of 


1  Karl  Otfried  Muller,  Orchomenos  u.  d.  Minyer,  Breslau,  1844,  p.  244.  The 
name  Chiron  has  been  thought  to  refer  to  a  life  in  a  poor  and  mountainous 
country,  81a  rb  ev  x€^P0(TL  Kai  opeivor^pOLS  rbirois  bidyeiv.  Et.  M.  810,  33.  Liddell 
and  Scott  connect  the  word  with  xeLP0VP'ib’>,  the  meaning  of  which  changes  from 
its  use  in  classical  Greek  as  an  artificer  to  mean  a  physician  in  the  Roman  period. 
But  no  form  of  the  compound  xeLP~f4)'i~  appears  in  Homer,  nor  in  fact  before 
Thucydides.  Fick,  Die  gr.  Personennamen,  p.  88,  derives  the  word  from  x^Pi 
giving  it  the  meaning  of  workman.  Is  it  not  correct  to  consider  that  the  frequent 
allusions  in  literature  to  Chiron  in  connection  with  healing  may  have  led  to  the 
change  in  signification  of  the  word  x€lP0VP'Y ^  ? 

2  Orchomenos,  p.  194  ff. 


4 


THE  CULT  OF  ASKLEPIOS. 


the  Aegean.  Here  the  two  are  connected  with  Asklepios  in 
worship,  and  often  stand  alone  in  the  same  relation  to  healing. 
Manifestly  their  connection  with  Asklepios  was  not  original. 
The  passages  of  the  Iliad  which  call  them  his  sons,  are  of  later 
origin  than  the  body  of  the  poems,1  and  of  these  only 
one  assigns  them  to  a  Thessalian  home.  We  cannot  be  wrong 
in  denying  them  a  place  in  northern  Greece.  True,  rumors  of 
Asklepios  may  have  come  from  Thessaly  to  the  Ionian  coast, 
but  only  as  hero,  not  as  divinity.  The  main  story  belonged  in 
some  region  where  Machaon  and  Podaleirios  were  honored, 
while  the  divine  nature  of  Asklepios  was  not  known  in  the 
north  until  succeeding  centuries  brought  his  worship  into 
connection  with  the  southern  deities  of  similar  character. 
Wilamowitz  has  located  the  region  from  which  came  the 
stories  of  the  Asklepiadae  as  Kos.  It  may  be  of  interest 
briefly  to  review  his  arguments. 

The  place  which  claims  Machaon  as  founder  of  the  state, 
and  from  very  early  times  honored  the  Asklepiadae,  was  this 
small  island.  There  are  few  traditions  which  connect  Asklepios 
with  it.  The  mother  of  Machaon,  son  of  Asklepios,  was  a 
daughter  of  Merops,  a  king  of  Kos.2 3 * * * *  But  a  corrupt  fragment 
of  the  T \lov  TropOijaLs  quoted  by  the  Scholiast  on  A  5 1  5  appears 
to  make  Poseidon  the  father  of  the  two  heroes,  8  and  a  para¬ 
phrase  in  the  commentary  of  Eustathios  shows  he  had  reason 
to  believe  in  a  genealogy  other  than  the  orthodox.  Welcker 
rejects  the  reading  of  the  first  line,  and  considers  it  wholly 

1  Wilamowitz,  Isyllos  von  Epidauros,  p.  45  ff. 

2  Maxawy  8b  ovtos  vibs  ’  AaKXriiriou  /ecu  ’  ApaLvbqs  rj  KopuivlSo1 >,  Kara  8b  tlvos  'WirLbvqs 
rrjs  Mbpoiros,  kclto i  8b  'HaioSov  Edvd-qs.  Sch.  A  195. 

3  TOVTO  ioiKe  KCLl  A pKTLVOS  €V  ’IA LOV  TTOp6r)(TeL  vop-lfeiv  iv  OLS  (pqalv  • 

’Autos  7 dp  atpiv  eSauce  iraT7)p  [ewbaxa-ws  ireaeiv] 

dpLrporbpois,  erepov  8'  erbpov  kv8lov  edrjKe  * 

rip  pbv  Kovcporbpas  xeipa<>  Tropev  e/c  re  fieXepiva 

crapKbs  eXeZV  Tpirj£aL  re  /cat  ^X/eea  irdvr  aKbaaadai, 
rip  8’  dp’  aKpt.(3ba  irdvr  eivl  crTrjdeacriv  eOqKev 
d(TKOird  re  yvb )vai  Kai  dva\dba  IrjaaadaL 

8s  pa  Kai  AtavTos  irpCbros  p.ade  xMop-tvoio 
8p.p.ara  r  darpairTOVTa  /3apvvop.€vov  re  voi]p.a. 


ASKLEPIOS  AS  KNOWN  TO  HOMER. 


5 


wrong  to  connect  the  Asklepiadae  with  any  but  Asklepios.1 
But  whichever  reading  is  the  correct  one,  the  fact  that 
Eustathios  had  reason  to  consider  that  the  Asklepiadae  were 
of  a  different  origin  from  the  one  usually  accepted  is  interest¬ 
ing,  suggesting  as  it  does  that  the  sons  and  not  the  father  were 
original  in  Kos,  and  that  the  legends  of  their  parentage  were  of 
comparatively  late  growth.  To  explain  the  presence  of  a  hero, 
the  Greek  gave  him  a  god  as  a  father  either  Poseidon,  whom  the 
seafarers  of  Kos  might  naturally  choose,  or  Asklepios,  empha¬ 
sizing  the  most  famous  characteristic  of  the  traditional  founders 
of  the  state. 

We  have  further  stories  of  Machaon’s  connection  with  Kos, 
while  Podaleirios  is  in  every  case  subordinate.  The  two 
allusions  to  the  latter  in  the  Iliad  are  interpolations,  and 
the  prominence  of  Machaon,  both  as  warrior  and  physician, 
goes  to  show  that  he  is  original  and  that  the  brother  is  a 
later  invention,  although  a  commentator  tries  to  account  for 
the  prominence  of  Machaon  on  the  ground  of  the  greater 
need  of  his  skill  in  treatment  of  wounds.2  Pausanias  speaks 
of  the  death  of  Machaon  at  the  hands  of  Eurypylos,  giving 
as  his  authority  the  puKpa  TXid<?.3  “  That  is  why,  as  I  myself 
know,  in  the  rites  in  the  temple  of  Asklepios  at  Pergamon, 
they  begin  with  the  Hymns  of  Telephos,  but  make  no  reference 
in  their  singing  to  Eurypylos,  nor  will  they  name  him  at  all 
in  the  temple,  because  they  know  he  was  the  murderer  of 
Machaon.” 4  Although  Eurypylos  is  here  son  of  Telephos 
and  thus  a  native  of  Mysia,  the  Catalogue 5  calls  Kos  E vpv- 


1  Welcker,  Ep.  Cyc.  II.  p.  525. 

2  Agamemnon  calls  Machaon  alone,  ov  xaXei  8b  &p.(pu,  8tl  6  pkv  irepi  ra  rpav- 
puTa ,  6  8b  irepi  r &  &XXa  ?j v  voaripura.  Sch.  A  193.  Cf.  Sch.  A  515.  Wilamowitz 
suggests  that  Podaleirios  may  be  the  eponymous  hero  of  the  Karian  town  IIo5a- 
Xeia,  who  in  some  way  came  to  be  associated  with  Machaon  in  the  neighboring 
island,  to  serve  as  a  double,  as  in  many  hero  cults. 

3  M axdova  8b  {mb  EvpvirvXov  rod  TtjX^ov  TeXevTrjtral  (f)i]<nv  6  ra  eir-q  ironf/aas  ttjv 
piKpav  ’  IXtdSa.  Paus.  III.  26,  9.  For  Eurypylos  see  Strabo  XIII.  1,  7. 

4  Paus.  III.  26,  10. 

6  B  677. 


6 


THE  CULT  OF  ASKLEPIOS. 


ttvXolo  7 ro'Xt9,  so  that  the  conflict  of  Machaon  and  Eurypylos 
was  historically  for  the  mastery  of  the  island,  an  event  dramat¬ 
ically  transferred  to  the  Trojan  siege. 

A  second  struggle  is  indicated  by  the  stories  of  the  Dorian 
Herakles  who  subdues  the  king  and  marries  his  daughter. 
He  there  becomes  the  father  of  the  eponymous  hero  of 
Thessaly,1  who  himself  is  the  father  of  Antiphos  and  Phei- 
dippos  who  lead  the  forces  from  Kos.  The  national  heroes 
of  Kos,  the  Asklepiadae,  represent  Thessaly  and  return  there 
after  the  fall  of  Troy.  Like  the  death  of  Machaon  at  the 
hands  of  Eurypylos  is  that  of  Eurypylos  by  Neoptolemos, 
a  son  of  Phthian  Achilles,  whose  family  was  closely  connected 
with  Kos.  Lesbos  is  intimately  joined  with  Kos,  and  with 
Phthia  as  well.  Triopas  in  Knidos  has  the  same  genealogy2 
which  Asklepios  has  according  to  Eustathios.3  This  gives  a 
Thessalian  origin  to  both  from  Lapithas,  son  of  Apollo  and 
Stilbe.  This  Triopas  came  to  Thessaly  from  the  Chersonese 
to  aid  the  sons  of  Deucalion  in  expelling  the  Pelasgians. 
Afterwards  he  incurred  the  enmity  of  the  people  by  cutting 
down  the  sacred  grove  of  Demeter  to  build  a  temple,  and 
was  forced  to  flee  to  Knidos  to  whose  headland,  Triopium, 
he  gave  his  name. 

Wide  objects  to  finding  the  point  of  union  of  the  traditions 
in  Kos,  on  the  ground  that  the  Asklepios  cult  in  Kos  is  not  so 
old  as  assumed.  Traditionally,  the  worship  of  the  god  was 
brought  from  Epidauros  to  Kos,  thus  being  two  removes  from 
Thessaly.  The  coins  and  inscriptions  which  relate  to  the  cult 
are  late.4  The  objection  seems  well  founded,  and  yet  there  is 
no  necessity  for  supposing  that  Asklepios  as  a  god  was  known 


1  KcDv  rabryv  eXui>  'Hpa/cX^s  p.lyvvrai  'KclXklottt)  ry  EvpvirvXov ,  Kal  iroiel  0 eaaaXov. 
(’Hpa/cX^s)  KCLTaavpels  5b  eis  Rwy  r yv  HepoTrida  eKwXidy  eTriftymi  rys  vycrov  inro 
EvpvirvXov  rod  notraSwros  /focriXetWros  avrys.  (3i.aadp.ei'os  5b  Kal  cos  Xycrrys  iircfias 
aveiXe  rbv  EvptirvXov  Kal  robs  naidas  at/rou,  puyels  5b  ry  dvyarpl  avrov  XaXKiowy 
0 eaaaXov  iyybvvyaev.  Sch.  E  255. 

2  Diodor.  V.  61. 

3  Eustath.  ad  B  729. 

4  S.  Wide,  Lakonische  Kulte,  p.  195,  note  5. 


ASKLEPIOS  AS  KNOWN  TO  HOMER. 


7 


in  Kos  in  Homeric  times,  even  if  the  early  colonists  from 
Thessaly  brought  tales  of  this  hero,  of  which  traces  are  found 
in  the  later  traditions  of  the  island.  The  evidence  goes  to 
show  an  early  connection  between  Thessaly  and  Kos,  but  not 
the  establishment  of  the  Asklepios  cult  by  the  Thessalians.1 


1  Paton  and  Hicks,  The  Inscriptions  of  Cos,  p.  347. 


CHAPTER  II. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 

The  ritual  and  myths  of  Asklepios  include  many  contra¬ 
dictory  features,  and  a  superficial  consideration  of  the  cult  in 
its  developed  form  shows  a  confusion  out  of  which  it  seems 
difficult  to  select  the  original  elements.  In  one  locality 
Asklepios  is  worshipped  with  rpaire^a  and  kXlvtj,  and  in 
another  he  is  the  god  of  light,  AlyXarjp  and  ’ AyXaojrr]^ . 
Here  he  is  the  personification  of  healing  in  a  water-cure 
establishment,  there  he  is  the  patron  god  of  a  city.  He 
has  characteristics  of  almost  all  the  gods,  and  to  place  him 
in  any  one  of  the  categories  of  the  deities  of  the  Greek 
world,  would  be  to  ignore  features  which  belong  elsewhere. 
It  is  necessary  to  distinguish  between  the  essential  and 
unessential  elements  in  order  to  determine  what  is  really 
Asklepiean.  For  example,  in  the  case  of  the  attributes, 
tablet  and  rolls  are  symbols  of  the  human  science  of  healing 
and  are  manifestly  later  than  the  conception  of  Asklepios  as 
a  deity  who  heals  by  miracle.  The  same  is  true  of  the  globe 
and  sceptre,  attributes  which  have  no  place  with  a  deity  until 
he  becomes  a  wide-ruling  god.  The  serpent  on  the  other 
hand  is  invariably  present,  in  all  times  and  places  and  is 
evidently  an  essential  attribute.  In  the  ritual,  all  those 
features  are  unessential  which  relate  to  the  god  as  a  divinity 
of  a  whole  people,  as  such  usages  grew  up  after  the  union 
of  local  cults.  Such,  for  example,  are  the  yearly  festivals 
with  attendant  games  and  processions,  and  the  intricate 
machinery  of  the  priesthood.  But  the  consultation  of  the 
oracle  by  dreams  is  an  essential  feature  and  from  it  the 
original  nature  of  the  god  may  be  known. 

The  superstitions  in  regard  to  dreams  are  too  ancient  and 
well-known  to  need  any  extended  discussion.  The  popular 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


9 


beliefs  in  the  oracular  nature  of  dreams  is  the  result  of  the 
conception  of  the  twofold  man  —  the  body  which  is  seen, 
and  the  spirit  which  is  unseen.  Death  and  sleep  separate 
these  two.  After  death  the  spirit  does  not  return,  but  after 
sleep  the  spirit  remembers  what  has  occurred  in  its  absence. 
Among  the  Indo-European  peoples  the  spirit  after  death  was 
believed  to  go  into  the  earth,  where  the  bodies  were  laid  to 
rest,  and  the  spirit  lived  in  a  dreamy  sort  of  existence.  This 
is  the  familiar  Homeric  conception  of  death.  “  Even  as  so 
he  spake  the  end  of  death  overshadowed  him.  And  his  soul, 
fleeting  from  his  limbs,  went  down  to  the  house  of  Hades, 
wailing  its  own  doom,  leaving  manhood  and  youth.”  1  There 
is  very  little  in  Homer  to  show  that  there  was  a  connection 
between  the  departed  and  the  survivors.  In  the  threat  of 
Sarpedon  to  become  “a  shame  and  a  horror  for  all  time”  if 
his  body  is  dishonored  by  the  Greeks,2  and  the  appearance  of 
Patroklos  to  Achilles,3  as  well  as  the  funeral  rites  of  Patroklos,4 
are  traces  of  this  belief.  The  cult  of  the  dead  was  well  known 
in  succeeding  centuries,  and  these  references  may  record  usages 
which  existed  contemporaneously  with  Homer,  with  which, 
however,  he  was  not  familiar.  The  belief  that  the  spirits  of 
the  dead  manifested  themselves  to  the  living  in  dreams  was 
closely  connected  with  the  belief  in  their  underworld  existence. 
And  that  the  dreams  were  the  spirits  themselves,  is  proved  on 
the  one  side  by  the  fact  that  the  earth,  that  is,  the  abode  of 
the  dead,  was  the  mother  of  dreams,5  and  on  the  other,  that 
dream  oracles  were  referred  only  to  those  spirits  which  lived 
in  the  earth,  and  the  Chthonian  gods,  which  is  after  all  the 
same  thing.  The  only  divinities  consulted  in  dreams  were 


1  *I2s  &pa  puv  tiirovra.  t£\os  6a.va.Toio  KdXui/'e  • 

'f'vxv  S’  tn  pedtwv  TrrapUvq  ” A.I 'Soade  ^e^r/Kei , 
o v  7 rorpuov  yoowaa,  \nrova  adporijra  Kal  t]^t]v.  II  855-57. 

2  II  498.  Cf.  P  556,  X  358  and  X  72  ff. 

3  'P  65  ff.  Compare  the  account  of  Gawain’s  ghost  at  the  opening  of 
Tennyson’s  Passing  of  Arthur. 

4  *. 


5  Eurip.  Iph.  Tau.  1262  ;  I  lee.  71. 


IO 


THE  CULT  OF  ASICLEPIOS. 


Dionysos  and  Pluto,  and  these  only  in  certain  localities.  In 
Amphikleia  in  Phokis,  the  priest  of  Dionysos  cured  through 
dreams,1  and  near  Nysa  was  a  cave  of  Pluto  in  which  cures 
were  similarly  performed.2  Parallel  to  the  dream  oracles  of 
these  gods  were  similar  oracles  which  tradition  referred  not 
to  a  local  manifestation  of  the  general  spirit,  but  to  a  spirit 
which  lived  under  the  earth  in  a  single  place,  and  with  whom 
no  communication  was  held  in  other  localities.  The  best 
known  of  these  cave-gods  is  Amphiaraos,  whose  oracle  in 
Oropos  in  Boeotia  was  frequented  by  notable  persons  in 
classical  times.  This  seer  foreknew  his  own  death  in  the 
siege  of  Thebes,  but  was  compelled  to  take  part,  and  was 
swallowed  into  a  chasm  in  the  earth  which  was  opened  by 
the  thunderbolt  of  Zeus.  As  the  place  of  his  disappearance 
was  Thebes,  while  the  oracle  was  at  Oropos,  the  scene  of 
the  story  was  transferred  to  suit  the  cult.  The  traditions 
of  the  other  oracles  are  similar,  those  of  Trophonios,  Kaineus 
in  Thessaly,  Althaimenes  in  Rhodes,  and  Amphilochos  in 
Akarnania  "or  Kilikia.3  The  earth  oracles  were  those  which 
were  most  commonly  consulted  about  the  future,  and  many 
of  the  most  celebrated  oracles  of  the  classical  period  were 
originally  of  this  character.  There  can  be  no  doubt  that  this 
was  the  case  at  Delphi.  The  consultation  was  by  dreams  at 
night.  Pytho,  the  serpent,  which  always  stands  in  close 
relation  to  the  earth-cult,  defended  the  shrine  against  Apollo, 
who  triumphed  and  yet  absorbed  into  his  ritual  a  prominent 
feature  of  the  earth-oracle,  so  that  the  Delphic  priestess 
received  her  inspiration  from  the  vapors  which  rose  from  a 
cleft  in  the  rock.4  Thraemer  suggests  that  as  the  earth  is 


1  Paus.  X.  33,  11.  2  Strab.  XIV.  1,  44. 

3  E.  Rohde,  Psyche,  p.  108  ff.  Other  dream-oracles  of  less  importance  are 

known.  Stengel  in  Muller’s  HB.  V.  3,  p.  56. 

4  /xavretov  xQ°vlovi  etc-  Eurip.  Iph.  Tau.  1249-80. 

0a<rl  yap  Stj  tcl  a-px^orara  Tt/s  elva l  to  xPVa"rVPL0V-  Paus.  X.  5>  5- 
ttpCjtov  p.kv  cixV  'jrpeo’fievio  deCov  tt)v  it  poiT  0  p.avT  lv  Yatav,  Aeschyl.  Eumen.  I. 
Cf.  Aelian.  Var.  Hist.  III.  1. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT.  I  i 

worshipped  only  as  the  dwelling  of  spirits,  the  traces  of  the 
cult  of  Dionysos  in  Delphi  go  to  prove  that  it  was  a  dream 
oracle  of  this  god  which  was  replaced  by  Apollo.1  In  Aigai 
was  a  cave  in  which  an  earth  oracle  existed  until  late,2  and 
the  earth  was  worshipped  at  Dodona  with  Zeus.3 

Such,  too,  was  Asklepios,  an  earth  spirit  manifesting  himself 
in  dreams.  Hypnos  and  Oneiros  are  connected  with  him  as  a 
god  of  sleep.4  Hence  the  art-type  of  Asklepios  as  a  benevolent 
and  venerable  man,  and  his  attributes,  which  are  those  of  the 
Chthonian  gods.  Amphiaraos  and  Trophonios  were  honored 
in  his  temples,  and  Iaso  is  indifferently  the  daughter  of 
Amphiaraos  or  Asklepios.  The  various  forms  of  earth  and 
death  cults  were  not  at  home  among  the  Ionian  tribes,  so  that 
Homer  either  ignored  the  little  which  came  to  his  ears  from 
the  interior  of  Greece  and  Thrace,  or  treated  the  reappearance 
of  the  dead  as  special  miracles.  Thus  Asklepios  as  deity  finds 
no  mention  in  the  Epic,  and  his  cult  was  confined  to  one  region 
or  tribe  until  features  were  developed  which  made  him  more 
famous  than  the  other  divinities  of  like  origin.  It  is  in  con¬ 
nection  with  Asklepios  as  a  Chthonian  spirit  that  the  presence 
of  the  serpent  is  to  be  explained,  both  actually  in  the  temples, 
and  as  an  attribute. 

The  peculiarities  of  the  serpent  tribe  are  such  as  to  arouse 
the  interest  and  lively  curiosity  of  even  a  casual  observer  of 
nature,  and  many  are  the  strange  beliefs  resulting  from  the 
early  observations  of  serpents  and  their  habits.  Of  all  earth’s 
creatures,  the  serpent  in  many  ways  is  the  least  like  a  human 
being,  and  so  is  most  inexplicable  and  mysterious.  The  dwell- 


1  Roscher,  Lex.  d.  Myth.  art.  Dionysos,  p.  1033. 

2  Paus.  VII.  25,  13;  Pliny,  N.  II.  28,  147. 

3  Zeus  ?jv,  Zeus  ian,  Zeus  eaaerai,  fieyaXe  Zeu. 

Pa  Kapirovs  aviei,  816  xXyf ere  /xar^pa  Taiau.  Paus.  X.  12,  10. 

4  So  Ilypnos  in  Epidauros,  Bau.  Aus  Epid.  p.  8 ;  in  Athens,  CIA.  II.  470; 
while  a  statue  of  Somnus  was  dedicated  to  Asklepios  in  Reji,  CIL.  XII.  354. 
Statues  of  Oneiros  were  dedicated  in  Lebena,  Kaibel,  439 ;  while  there  were  statues 
of  both  Hypnos  and  Oneiros  in  the  Asklepieion  at  Sikyon,  Paus.  II.  10,2;  and 
both  are  mentioned  in  Athens,  CIA.  III.  1,  Add.  ct  Corr.  132  a. 


THE  CULT  OF  ASKLEPIOS. 


I  2 

ing  in  the  ground,  the  quick  motion,  the  sudden  appearance, 
the  staring,  lidless  eyes,  the  power  of  enduring  hunger,  its 
longevity,  the  casting  of  its  skin,  and  above  all,  its  method 
of  killing  and  the  peculiar  attraction  of  its  eyes,  all  these 
found  expression  in  superstition.  The  worship  of  serpents 
takes  different  forms  in  different  countries.  In  Scandinavia, 
where  it  is  an  importation  from  the  east,  we  know  of  the  cult 
as  late  as  the  sixteenth  century.  “  There  are  house  serpents 
which  are  accounted  in  the  northern  part  of  Sweden  as  house¬ 
hold  gods  ;  they  are  fed  with  sheep’s  and  cow’s  milk,  and  to 
hurt  them  is  a  deadly  sin.”  1  The  Zulus  never  destroy  a 
certain  species  of  serpent  believed  to  contain  the  spirit  of 
kinsmen,2  and  in  many  African  tribes,  human  sacrifice,  serpent 
cult  and  ancestor-worship  are  found  together.  The  worship  of 
serpents  was  repressed  in  India  by  Buddhism,  but  the  lower 
classes  still  regard  them  as  sacred.  If  one  is  killed,  a  piece 
of  money  is  put  into  its  mouth  and  its  body  burned  to  avert 
evil.  Some  Brahmans  keep  the  skin  of  a  Nag  in  one  of  their 
sacred  books. 

Independent  of  any  connection  with  the  Greek  healing  god, 
in  other  parts  of  the  world  the  serpent  stands  as  a  power 
against  sickness.  In  Upper  Egypt  at  Sheikh  Haredi,  a 
serpent  dwells  in  a  cave  and  a  virgin  may  go  in  and  bring 
him  out  twined  about  her  neck  to  be  carried  to  the  bedside 
of  the  sick,  where  he  accomplishes  wonderful  cures.3  We 
may  recall  the  Hebraic  account.  “  Moses  made  a  serpent 
of  brass  and  put  it  on  a  pole ;  and  it  came  to  pass,  that  if 
a  serpent  had  bitten  any  man,  when  he  beheld  the  serpent 
of  brass,  he  lived.” 4  The  serpent  was  later  destroyed  by 
Hezekiah.  He  “brake  in  pieces  the  brazen  serpent  that 
Moses  had  made ;  for  unto  those  days  the  children  of  Israel 


1  Olaus  Magnus,  XXI.  47. 

2  A.  Lang,  Myth,  Ritual  and  Religion,  I.  p.  57. 

3  Norden,  Travels  in  the  East,  II.  p.  40;  Wilkinson,  Handbook  of  Egypt, 


p.  301. 

4  Num.  XXI.  9. 


ASKLEPIOS.  AS  AN  EARTH  SPIRIT. 


13 


did  burn  incense  to  it.” 1  The  Naga  tribes  of  Cashmere, 
all  of  whose  ancient  temples  are  in  honor  of  serpent-gods, 
have  remarkable  power  in  medicine,  possessing  nostrums, 
the  knowledge  of  which  has  been  handed  down  to  them 
from  antiquity. 

The  serpent  was  venerated  because  of  its  relation  with  the 
soul  according  to  primitive  thought.  The  relation  was  three¬ 
fold  :  first,  the  serpent  was  a  fetish,  the  dwelling  of  the  soul ; 
second,  it  was  the  soul ;  and  last,  it  was  the  symbol  of  the 
soul.  This  easily  affords  a  clue  to  the  connection  of  serpent 
and  ancestor  worship,  for  as  a  tribal  ancestor  dwells  in  the 
ground,  so  he  comes  out  in  the  form  of  the  animal  which  is 
preeminently  the  child  of  the  ground.2  So  the  Eddas  conceive 
of  the  dead  in  the  shape  of  serpents  living  among  the  roots 
of  the  trees,  and  Teutonic  folk  to  this  day  offer  food  to  the 
harmless  house-snakes  to  gain  their  influence  against  fire  and 
misfortune.  The  serpent  is  especially  a  protecting  spirit  and 
guardian  of  treasure.  A  serpent  in  which  Erichthonios  dwelt 
was  sacred  to  Athena  and  protected  the  citadel,  oitcovpos  b(f)is, 
and  a  monthly  sacrifice  of  honey  cakes  was  offered  it.  Before 
the  battle  of  Salamis  this  offering  was  rejected,  which  was  a 
sign  to  the  Athenians  that  the  goddess  and  the  hero  had 
abandoned  the  Acropolis.3  The  Romans  had  a  similar  belief. 
Aeneas  sees  in  the  serpent  which  appears  at  the  grave  of 
Anchises  geniumve  loci  famulumve  parentis.  So  the  attendant 
Lares  are  thought  of  in  serpent  form. 

As  a  manifestation  of  the  dead,  the  serpent  is  the  symbol  of 
a  hero,  and  of  earth  spirits  in  general,  and  hence  is  found  with 
the  Chthonian  gods.4  With  Asklepios  the  serpent  is  usually 
only  a  ritualistic  symbol  and  not  in  itself  venerated.  The  god 
himself,  however,  was  sometimes  conceived  under  this  form. 
A  coin  from  Pergamon  struck  under  Caracalla,  bears  on  the 


1  2  Kings,  XVIII.  4. 

2  <50is,  r rjs  Trats.  licit.  I.  78.  3  Hdt.  VIII.  41. 

4  Mitth.  cl.  Arch.  Inst.  II.  302,  307  ff.,  315,  319  ff.,  322,  375,  418,  444,  454, 

459  a,  461  ff.;  III.  100;  V.  188  a,  387  ;  IV.  156;  VIII.  368. 


14 


THE  CULT  OF  ASKLEPIOS. 


reverse  a  figure  of  the  Emperor  in  military  dress  with  his  right 
hand  raised  to  salute  a  serpent  entwined  around  a  tree,  its  head 
towards  the  Emperor.  That  the  serpent  who  is  here  receiving 
homage  is  Asklepios,  is  rendered  certain  both  by  the  presence 
of  Telesphoros,  and  by  comparison  with  another  of  Caracalla’s 
Pergamene  coins,  on  which  Telesphoros  is  represented  upon  a 
pedestal  placed  as  here  between  the  Emperor  and  Asklepios, 
who  is  depicted  in  the  ordinary  way.1  In  the  form  of  a  serpent 
Asklepios  became  the  father  of  Aratos.2  No  doubt  many  of 
the  patients  believed  that  they  saw  the  god  in  the  sacred 
serpents  which  were  kept  in  the  temples. 

As  the  spirits  of  tribal  ancestors  were  believed  to  dwell  in 
serpents,  a  number  of  legends  arose  about  the  foundation  of 
states  by  them.  Mantinea,  for  example,  was  so  founded. 
“  But  Antinoe,  daughter  of  Kepheus,  the  son  of  Alous,  inspired 
by  an  oracle,  led  the  men  to  this  place,  taking  the  serpent  as  a 
guide.”  3  In  this  manner  the  worship  of  Asklepios  was  trans¬ 
ferred  from  one  place  to  another.  A  serpent  was  carried,  and 
it  was  believed  that  in  this  form  the  god  himself  travelled.  So 
a  serpent  was  carried  by  mules  from  Epidauros  to  Sikyon.4 
Another,  which  citizens  of  Epidauros  Limera  were  carrying 
from  Epidauros,  escaped  from  the  boat  to  the  shore.  Where 


1  W.  Wroth,  Asklepios  and  the  Coins  of  Pergamon,  p.  47. 

2  Paus.  II.  10,  3 ;  IV.  14,  7. 

3  Paus.  VIII.  8,  4.  Other  heroes  appear  in  serpent  shape  :  Kychreus  in  the 
battle  of  Salamis,  Paus.  I.  36,  1  ;  Sosipolis  overcame  the  Arkadians  in  serpent 
form  for  the  Eleans,  PauS.  VI.  20,  5;  so  Erichthonios,  Paus.  I.  24,  7.  Heroes 
are  often  represented  as  half-human  and  half-serpent,  to  symbolize  their  character 
as  avroxdove s.  Such  is  especially  the  form  of  Erechtheus,  for  the  Athenians  were 
particularly  proud  of  their  direct  descent  from  Gaia.  The  story  of  the  Spartan 
king  Kleomenes  is  an  illustration  of  the  popular  belief  in  the  connection  of  the 
dead  and  serpents.  After  his  body  was  crucified,  a  serpent  was  found  coiled  about 
it,  keeping  off  birds  from  it.  The  Alexandrians  supposed  this  to  be  a  token  that 
Kleomenes  had  become  a  hero,  until  some  wise  man  explained  the  phenomenon 
by  saying  that  as  the  bodies  of  oxen  produce  bees,  and  horses  wasps,  so  a  human 
body  produces  serpents.  The  author  himself  accepts  this  as  fact,  and  ascribes  the 
popular  idea  to  it.  Plut.  Kl.  39.  Aelian  gives  another  instance  of  a  serpent 
guarding  the  dead.  ’Xiroair.  82. 

4  Paus.  II.  10,  3. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


15 


it  landed,  altars  were  built  to  Asklepios.1  The  introduction 
of  the  cult  into  Italy  is  similar.  In„the  year  291  b.c.  a 
pestilence  fell  upon  the  city  of  Rome,  and,  consulting  the 
Sibylline  books,  it  was  decided  to  bring  Asklepios,  but  noth¬ 
ing  was  done  that  year  except  to  decree  a  day  of  prayer  to 
him.2  Then  the  Delphic  oracle  declared  that  the  god  must 
be  carried  to  Rome.  In  the  shape  of  an  enormous  serpent 
he  was  brought  to  the  island  in  the  Tiber,  where  his  cult 
was  established.  3 

As  an  attribute,  the  serpent  is  especially  frequent  on  coins. 
Sometimes  it  is  coiled  about  the  staff,  and  often  on  the  ground. 
In  a  coin  from  Trikka  the  god  is  seated,  feeding  a  serpent  with 
an  object  which  may  be  a  small  bird.  Hygieia  holding  a  patera 
out  of  which  the  serpent  seems  about  to  eat  is  a  familiar  figure. 
Mr.  Wroth  interprets  this  as  a  representation  of  serpent-divina¬ 
tion,  tmv  Spa/covrcov  rj  p,avrucr),  in  which  she  takes  “an  omen 
as  to  the  future  health  of  her  suppliants  from  the  manner  in 
which  the  serpent  receives  the  nourishment  offered  him.”  4 
The  serpent  was  believed  from  very  remote  times  to  be  able 
to  foretell  the  future.  Melampos,  the  ancestor  of  Amphiaraos, 
owed  his  gift  of  prophecy  to  young  serpents  which  he  cared 
for  after  killing  their  parents.  Once,  while  he  slept,  they 
licked  his  ears,  from  which  time  he  understood  the  voices 
of  birds,  and  could  prophesy.5  There  is  a  similar  legend  in 
regard  to  Kassandra  and  Helenos.  It  is  then  possible  that 
the  serpent  was  used  in  the  way  hinted  above,  but  it  was 
not  at  all  unusual  that  a  god  should  be  represented  feeding 
a  sacred  animal,  and  there  is  no  literary  evidence  for  the 


1  Paus.  III.  23,  7.  2  Livy,  X.  47,  7;  XXIX.  ir,  r. 

3  Ovid,  Met.  XV.  622  ff. 

4  W.  Wroth,  Hygieia,  Jour.  Hell.  Stud.  1884,  p.  92  ff.  There  is  sometimes  a 
pine-cone  on  the  patera,  or  Hygieia  holds  a  cone  in  her  hand.  The  cone  is  fre¬ 
quently  found  in  connection  with  the  god  on  account  of  its  healing  properties.  A 
statue  at  Sikyon  represented  the  youthful  Asklepios  holding  a  pine-cone  in  the 
hand;  and  a  relief  from  Athens  has  the  serpent  staff,  with  two  large  fruits  on  one 
side,  and  two  cones  on  the  other. 

5  Apollod.  I.  9,  11. 


i6 


THE  CULT  OF  ASKLEPIOS. 


practice  of  serpent-divination  in  this  cult.  Serpents  were 
kept,  however,  in  many  and  perhaps  all  of  the  sanctuaries. 
In  Alexandria  they  were  carefully  tended  in  the  temple. 1 
In  Epidauros  the  serpents  were  called  Trapeicu ,  or  “  puffy- 
cheeked.”  Aelian  describes  them  as  reddish-brown,  fiery  in 
color,  sharp-sighted,  with  a  broad  mouth.  The  bite  is  not 
dangerous  ;  the  snakes  are  tame  and  sacred  to  Asklepios.2 
Pausanias  says  they  were  thirty  cubits  long.3  In  Titane 
serpents  were  kept  at  the  entrance  of  the  sanctuary  so  that 
it  was  necessary  before  entering  to  feed  them  to  divert  their 
attention.4  Similarly,  cakes  were  thrown  to  the  serpents 
before  going  into  the  cave  of  Trophonios.5  In  Kos  the 
suppliants  left  cakes  for  the  serpents  after  the  omens  were 
declared.6  The  use  of  serpents  in  healing  is  elsewhere 
discussed. 

At  the  time  when  the  belief  existed  that  sickness  was  an 
evil  demon,  or  the  work  of  one,  there  was  also  the  companion 
idea  that  a  good  spirit  could  avail  against  the  bad.  Hence  it 
came  about  that  the  aid  of  earth  spirits  was  sought  particularly 
in  cases  of  illness.  A  secondary  reason  was  that  most  of  the 
known  remedies  came  from  the  ground.  It  thus  happened  that 
the  peculiar  province  of  departed  heroes  was  to  heal  the  sick, 
and  when  a  hero  had  no  special  cult  or  importance,  it  was  most 
natural  that  he  received  honor  in  a  sanctuary  of  some  heal¬ 
ing  divinity  of  greater  importance.  Hence  we  find  the  temple 
of  Asklepios  filled  with  statues  of  heroes,  or  some  hero  is 
worshipped  with  him.  In  many  cases  the  Asklepios  cult 
replaced  an  older  hero  cult  and  made  room  for  the  hero  in 
the  new  shrine.7  The  hero  cult  assumed  greater  proportions 
in  this  respect  than  that  of  the  greater  Chthonian  gods,8  and 


1  Aelian,  H.  A.  XVI.  39. 

2  Aelian,  H.  A.  VIII.  12.  Cf.  Demosth.  313,  25. 

3  Paus.  II.  28,  1.  4  Paus.  II.  11,  8. 

5  Arist.  Clouds,  507.  6  Herond.  IV.  91. 

7  Milchhofer,  Reliefs  von  Votivtragern  in  Jahrb.  d.  kais.  deut.  Arch.  Inst.  II.  23  ff. 

8  Roscher,  Lex.  d.  Myth.  art.  Heros.  p.  2481  ff. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


l7 


in  some  way  the  oracle  of  Asklepios  was  more  renowned  than 
any  of  the  others,  and  subordinated  all  functions  to  its  impor¬ 
tance  as  healing  oracle.  Traces  of  the  general  oracle,  however, 
are  found  in  late  times.  In  Athens  and  Sikyon  Asklepios  was 
not  consulted  exclusively  in  cases  of  disease.  Aristides  gives 
evidence  on  this  side,  while  from  Epidauros  come  the  stories 
of  the  lost  child  and  the  broken  jar. 

Beyond  the  rite  of  sleeping  in  the  temple,  there  is  little  in 
the  general  procedure  which  refers  to  the  Chthonian  nature  of 
Asklepios.  Certain  sacrifices  were  such  as  the  lower-world 
gods  received.  The  preliminary  cake  sacrifice  which  was 
offered  in  Athens,  Titane  and  Kos  has  a  Chthonian  meaning, 
and  the  entire  consumption  of  the  flesh  offerings  has  a  similar 
significance.1  The  sacrifice  of  the  cock  is  often  mentioned, 
and  has  special  significance,  as  it  is  a  characteristic  offering 
to  underground  spirits. 

So  far,  I  have  spoken  of  the  Chthonian  nature  of  Asklepios 
without  attempting  to  determine  its  limitations.  It  has  been 
shown  he  was  an  earth  spirit,  and  as  such  he  was  the  soul 
of  an  ancestor  whose  descendants  did  him  honor.  Such,  in 
a  special  form,  was  the  hero  cult  of  which  there  is  mention 
from  the  latter  half  of  the  seventh  century.  I  can  see  no 
reason  why  the  Chthonian  gods  should  not  have  had  the  same 
origin,  the  difference  between  hero  and  Chthonian  god  depend¬ 
ing  on  the  antiquity  of  the  cults.  On  this  basis  Asklepios 
may  be  one  or  the  other  as  one  thinks  of  the  age  of  the  cult. 
One  mark  binds  him  with  the  gods  rather  than  heroes.  Askle¬ 
pios  was  connected  with  a  tribe  rather  than  a  locality.  Muller 
identified  Asklepios  with  Trophonios,  who  was  a  god  of  the 
Phlegyans  in  the  same  sense.  In  Lebadeia  Trophonios  appears 
with  the  attributes  of  Asklepios,2  and  Cicero  gives  them  a 
common  ancestry.3 


1  See  Chap.  VII.  p.  80,  and  Stengel  in  Muller’s  IIB.  V.  3,  pp.  69,  73. 

2  Paus.  TX.  39,  3. 

3  Cic.  de  Nat.  Deor.  III.  22. 


i8 


THE  CULT  OF  ASKLEPIOS. 


In  the  growth  of  the  myths  about  Asklepios  there  were  two 
things  to  account  for :  first,  the  tribal  name ;  and  second,  the 
god.  That  the  name  of  the  god  did  not  correspond  to  that 
of  the  tribe  shows  that  he  was  somewhat  higher  than  the 
eponymous  tribal  gods,  as  Herakles,  Epidauros  or  Thessalos. 
Phlegyas  was  the  name  given  to  the  founder  of  the  race, 
just  as  Lapithas  stood  at  the  head  of  the  Lapithae.  Asklepios 
stands  in  the  same  relation  to  both  tribes,  and  the  two  may 
have  been  identical,  especially  if  we  acknowledge  the  deriva¬ 
tion  of  the  one  name  from  cj)\eyvav,  and  of  the  other  from 
AairL^eiv  —  the  boasters.  The  least  complicated  of  the  Askle¬ 
pios  legends  connects  him  with  Trikka,  a  village  in  the  western 
part  of  Thessaly,  on  the  slope  of  a  hill  by  the  river  Lethaios, 
a  tributary  of  the  Peneios.  In  the  Catalogue  of  Ships,  the 
sons  of  Asklepios  come  from  Trikka  and  rocky  Ithome,  a 
town  which  lies  south-east  of  Trikka.1  The  commentary  of 
Eustathius  is  as  follows  :  they  say  that  the  Asklepiadae  are 
of  the  race  of  Lapithas,  for  Lapithas  was  the  son  of  Stilbe 
and  Apollo,  and  his  grandson  (Asklepios)  was  the  son  of 
Apollo  and  the  nymph  Koronis.  Strabo  says  in  Trikka 
there  was  a  very  ancient  and  famous  sanctuary  of  Asklepios,2 
and  mentions  it  as  the  birthplace  of  Asklepios.  “  There  is 
another  river  of  this  name  (Lethaios)  in  Gortyn  and  by 
Trikka,  where  Asklepios  is  said  to  have  been  born.”3  Little 
else  is  known  of  the  cult  in  this  part  of  Thessaly.  The  god 
bore  the  name  T pL/c/caios  in  Gerenia,4  and  the  shrine  is  men¬ 
tioned  in  the  Epidaurian  paean.  The  coins  from  Trikka  on 
which  the  god  is  represented,  date  from  the  fourth  century. 

Now  had  the  Phlegyans  and  Lapithae  fashioned  their  own 
mythology,  Phlegyas  or  Lapithas  would  have  been  the  son 


1  B  729  ff.  Cf.  A  201-2. 

2  eVrt  S’  i)  fitv  Tpl/act],  Sirov  to  lepov  tov  ’ Aa K\r)ir iov  to  dp^atoraro^  Kal  iirupaptcrTaTOP. 
Strab.  IX.  5,  17. 

3  trepos  5  £ctti  Aijdaios  6  ip  VopTVpr)  Kal  6  irepl  TplKKijp ,  i<p’  ip  6  ’AaK\r)Tri6s  yeppTjdrjpai 
\iyeTai.  Strab.  XIV.  1,  39. 

4  Strab.  VIII.  4,  4. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


19 


of  Asklepios,  for  each  tribe  was  proud  of  divine  descent. 
But  as  this  is  not  the  case,  and  Asklepios  is  made  the  son 
of  the  tribe,  the  conclusion  is  that  the  myth  sprang  up 
outside  of  the  family.1  However  the  Phlegyans  may  have 
regarded  their  chief  divinity,  the  first  known  attempt  at 
giving  him  a  genealogy  made  him  only  a  man.  The  original 
myth  was  probably  that  which  is  least  often  cited,  and  only 
in  late  times.  Cicero  tells  of  an  Aesculapius  who  was  the 
son  of  Koronis  and  Valens,  which  is  the  Latin  fashion  of 
interpreting  the  name  Ischys  occurring  in  the  Asklepios- 
Apollo  legends.  The  Ischys  story  is  closely  interwoven  with 
the  Apolline  myths,  and  as  it  will  be  seen  that  the  Apollo 
connection  was  late,  the  earliest  form  of  the  story  was  that 
Asklepios  was  the  son  of  Koronis  and  Ischys,  in  Thessaly.2 
The  conflict  between  the  Phlegyans  and  the  followers  of 
Apollo  for  the  possession  of  Phokis  resulted  in  a  blending 
of  the  tribes  and  of  the  cults.  Asklepios  here  became  the 
son  of  the  younger  god.  There  are  two  reasons  for  the 
ready  adoption  of  Asklepios  by  Apollo.  Though  the  nature 
of  the  gods  was  different,  and  the  ritual  also,  yet  the  import¬ 
ance  of  the  oracle  in  both  cases,  and  the  relation  of  each  to 
healing  furnished  two  points  of  correspondence.  The  con¬ 
sequence  was  that  many  Apollo  features  were  incorporated 
into  the  Asklepios  cult.  Such,  for  example,  is  the  epithet 
II cuav,  and  possibly  dyXads,  though  this  is  more  likely  to 
have  come  from  the  Helios  cult.  ’  Amf,  8ea7rdrr /?,  a'/hctto?, 
r/Vto?  (r\'Ki6yeip,  7)7 riotypwv),  Koipavos,  pud /cap  and  \ dpp,a 
fipoTol<;  come  probably  from  Apollo.3  Asklepios  and  Apollo 
were  worshipped  side  by  side  in  many  towns,  and  statues 


1  O.  Muller,  Prolegomena,  p.  271. 

2  Wide  takes  the  view  that  the  origin  was  Arkadian.  Eakon.  Kult.,  p.  197. 
That  the  epithet  017X77x775,  which  Apollo  has  on  the  island  Anaphe,  is  taken 

from  Asklepios,  as  Wilamowitz  supposes,  seems  somewhat  clumsy,  especially  if 
these  “light”  elements  in  the  Asklepios  cult  are  themselves  taken  from  the 
Helios  cult.  Why  should  not  Apollo  adopt  the  epithets  of  Helios  at  first  hand 
just  as  Asklepios  did?  See  Wide,  Eakon.  Kult.,  p.  192,  note  3. 


20 


THE  CULT  OF  ASKLEPIOS. 


of  one  were  frequently  placed  in  the  temples  of  the  other. 
Apollo  takes  the  second  name  Maleatas,  from  a  god  brought 
with  Asklepios  from  the  north,  and  under  this  name  shares 
the  honors  in  Epidauros.1 

The  myths  which  sprang  up  after  the  welding  of  the  two 
cults  tended  more  and  more  to  subordinate  the  older  Thessalian 
god.  A  set  of  traditions  which  is  connected  with  the  eastern 
part  of  Thessaly  is  found  in  a  few  fragments  of  Hesiod,  the 
Homeric  Hymn  to  Asklepios,  and  the  elaborated  version  of 
Pindar  in  the  third  Pythian  Ode. 

Koronis,  the  mother  of  Asklepios,  is  one  of  the  five  Hyades,2 
named  by  other  authors  as  well  as  by  Hesiod.  Strabo  says 
that  the  home  of  the  Aenians  was  in  the  Dotian  plain,  near 
the  lake  which  was  once  called  Perrhaibia  and  Ossa,  but  now 
Boibeis,  in  the  middle  of  Thessaly,  surrounded  by  hills,  and 
that  Hesiod  tells  of  a  “  maiden  who  lived  on  these  twin  holy 
hills  in  the  plain  opposite  the  Amyros  abounding  in  grapes, 
and  dipped  her  feet  in  the  waters  of  the  Boibeis.”3  Leake 
identifies  this  hill  with  a  double  ridge  rising  suddenly  from 
the  middle  of  the  plain,  between  whose  peaks  lies  a  village 
which  has  been  called  both  Dotion  and  Lakereia.4  Phere- 


1  Isyl.  v.  Epid.  p.  98  ff.  Ap.  Mai.  is  worshipped  in  Sparta,  Paus.  III.  12,  8, 
and  on  Mt.  Kynortion  in  Epidauros,  Paus.  II.  27,  7.  Ap.  Maloris  is  found  in 
Lesbos,  Thuc.  III.  3.  Two  small  bronzes,  one  of  a  warrior  and  one  of  a  goat, 
have  been  found  in  Kynuria,  each  bearing  an  inscription  to  Maleatas.  Mitth.  d. 
Arch.  Inst.  III.  p.  17,  and  pi.  1;  BCII.  1878,  p-  355;  IGA.  57,  89.  An  inscription 
from  Peiraeus  records  an  offering  to  Apollo  and  Maleatas.  CIA.  II.  3,  1651. 
See  Preller-Robert,  Gr.  Myth.  I.  p.  252,  note  4  ;  Blass  in  Jahrb.  fur  Phil.  1885, 
p.  822  ff. 

2  Nu/x0ai  xap'LT€<X(TLV  o/xotat, 

$>cuctv\t)  t)5£  Iv opams  eixTT^cpavds  re  K\£eia 
<f>aiw  O'  l/JLep6ea<ra  KaX  Eu5d>p77  TavvireirXos, 

as  'TaSas  Koiktovcnv  eirl  xOovl  cpv\’  avOpu ttcjv.  Hes.  Frag.  CLXXXI. 

3*H  ot'77  AiSvp.ovs  lepotis  vaiovcra  koXuvovs 
AwtIoj  kv  TeSlip  ToXvfioTpvos  avr  ’  A  plvpolo 
vtyaTo  Boi/3id5os  Xlp.vr]s  x68a  irapOtvos  a8p.7]s. 

lies.  Frag.  CXLI.  in  Strab.  IX.  5,  22  and  XIV.  1,  40. 

4  Leake,  Northern  Greece,  IV.  p.  420. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


2  I 

kydes  said  that  Koronis  lived  in  Lakereia  at  (irpos)  the  sources 
of  the  Amyros,1  a  statement  which  shows  his  knowledge  of 
geography  to  be  at  fault,  for  the  Amyros  flows  westward 
and  empties  into  Boibeis  opposite  the  Dotian  plain,  as  Hesiod 
correctly  said. 

The  second  bit  of  Hesiod  relating  to  Koronis  is  the  crow 
fable.  “To  Apollo  indeed  came  the  crow,  and  told  her  unseen 
act  to  Phoibos  of  the  unshorn  hair,  when  Ischys,  son  of  Elatos, 
married  Koronis,  daughter  of  the  god-born  Phlegyas.”2  The 
tradition  of  the  death  of  Asklepios  is  also  found  in  Hesiod  : 

“  The  mighty  father  both  of  gods  and  men 
Was  filled  with  wrath,  and  from  Olympus  top 
With  flaming  thunderbolt  cast  down  and  slew 
Latona’s  well-loved  son  —  such  was  his  ire.”3 

All  that  remains  then  of  the  version  of  Hesiod  is  the  home 
of  the  maiden,  and  her  marriage  with  Ischys,  son  of  Elatos, 
the  knowledge  of  which  is  carried  by  the  crow  to  Apollo, 
and  the  death  of  Asklepios.  The  death  of  Koronis  and 
Ischys  was  in  Hesiod’s  account,  for  Pherekydes  in  quoting 
the  story  gives  the  additional  feature  that  Artemis  killed 


1  On  ?/  Kopojvls  tv  A aicepelq.  <pK6L  irpbs  rats  tt ■qyals  rod  '  Apvpov,  <f?epeicv8r]S  tv 
TTpioTy  iaropd.  I’herekyd.  Erag.  8,  ed.  Miiller,  in  Sch.  Pind.  Pyth.  III.  6o. 

2  tw  p.iv  dp  yXOe  nopal;,  (ppacraev  8’  dpa  epy  at8rjXa 
Tot'/^y  aKepaeKO p.y ,  or  dp'  *  laxvs  tjypt  Kopwviv 
FilXarLdys,  <t>Xeyvao  8Loyvf}roio  Ovyarpa. 

tw v  p.tv  dp'  dyyeXos  7]\0e  ndpai;  iepys  airo  Scutos 
Ilvdio  is  yyaOtyv ,  kclL  p  ’i</)pa<rcv  'ipy  atdyXa 
•t >ol(3ip  aKep<reK6p.r)  oti  "lax^s  y r)p.e  K opwvlv 
E IXaTlbys,  ct>Xeyvao  bioyvyroio  Ovyarpa. 

lies.  Frag.  CXLII.  in  Sch.  Pind.  Pyth.  III.  14  and  48. 

3  Traryp  avSpCbv  re  Oe&v  re 

Xwcrar  ,  cnr  OvXvp.irov  8t  (HaXojv  \f/oX6evn  Kepavvip 
tKrave  Ar)roi8yv,  <f)LXov  avv  OvpAv  6 phwv. 

Hes.  Frag.  Cl.  in  Athenag.  irpeafi.  ch.  29.  Cf.  Philodem.  De  Rel.  p.  17.  AyrotSyv 
refers  to  Asklepios,  not  Apollo,  for  in  Pind.  Pyth.  III.  67,  the  same  name  is  used 
where  there  can  be  no  doubt  of  its  meaning.  Isyl.  v.  Epid.  p.  64,  note. 


22 


THE  CULT  OF  ASKLEPIOS. 


Koronis  and  many  women  with  her,  while  her  brother  slew 
Ischys  and  took  Asklepios  to  Chiron. 

In  the  Hymn  to  Asklepios  there  is  no  addition  : 

“  With  Aesculapius,  the  physician 
That  cured  all  sickness,  and  was  Phoebus’  son, 

My  nurse  makes  entry ;  to  whose  life  gave  yield 
Divine  Coronis  in  the  Dotian  field 
(King  Phlegyas’  daughter)  who  much  joy  on  men 
Conferred,  in  dear  ease  of  their  irksome  pain. 

For  which,  my  salutation  worthy,  King, 

And  vows  to  thee  paid,  ever  when  I  sing.” 

Pindar  expands  this  outline  in  the  third  Pythian  Ode  : 

“  Of  him  was  the  daughter  of  Phlegyas  of  goodly  steeds  not  yet  delivered 
by  Eileithyia,  aid  of  mothers,  ere  by  the  golden  bow  she  was  slain  at  the 
hands  of  Artemis,  and  from  her  child-bed  chamber  went  down  into  the 
house  of  Hades  by  contriving  of  Apollo.  Not  idle  is  the  wrath  of  the  sons 
of  Zeus. 

“  She  in  the  folly  of  her  heart  had  set  Apollo  at  naught,  and  taken 
another  spouse  without  knowledge  of  her  sire,  albeit  ere  then  she  had  lain 
with  Phoebus  of  the  unshorn  hair,  and  bare  within  her  the  seed  of  a  very 
god.  Neither  awaited  she  the  marriage  tables,  nor  the  sound  of  the  merry 
voices  in  hymeneal  song,  such  as  the  bride’s  girl-mates  are  wont  to  sing  at 
eventide  with  merry  minstrelsy.  But  lo  !  she  had  longing  for  things  other-* 
where,  even  as  many  before  and  after.  For  a  tribe  there  is  most  foolish 
among  men,  of  such  as  scorn  the  things  of  home  and  gaze  on  things  that 
are  far  off,  and  chase  a  cheating  prey  with  hopes  that  shall  never  be 
fulfilled. 

“  Of  such  sort  was  the  frenzied  strong  desire  fair-robed  Koronis  har¬ 
boured  in  her  heart,  for  she  lay  in  the  couch  of  a  stranger  that  was  come 
from  Arcady. 

“But  one  that  watched  beheld  her.  For  albeit  he  was  at  sheep-gather¬ 
ing  Pytho,  yet  was  the  temple’s  king,  Loxias,  aware  thereof,  beside  his 
unerring  partner,  for  he  gave  heed  to  his  own  wisdom,  his  mind  that 
knoweth  all  things  ;  in  lies  it  hath  no  part,  neither  in  act  nor  thought 
may  god  or  man  deceive  him. 

“  Therefore  when  he  was  aware  of  how  she  lay  with  the  stranger  Ischys, 
son  of  Elatos,  and  of  her  guile  unrighteous,  he  sent  his  sister  fierce  with 
terrible  wrath  to  go  to  Lakereia,  for  by  the  steep  shores  of  the  Boibian 
lake  was  the  home  of  her  virginity,  and  thus  a  doom  adverse  blasted  her 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


23 


life  and  smote  her  down  ;  and  of  her  neighbors  many  fared  ill  therefore 
and  perished  with  her.  So  doth  a  fire  that  from  one  spark  has  leapt 
upon  a  mountain  lay  waste  wide  space  of  wood. 

“  But  when  her  kinsfolk  had  laid  the  damsel  upon  the  pile  of  wood  and 
fierce  brightness  of  Hephaistos  ran  round  it,  then  said  Apollo  :  ‘Not  any 
longer  may  I  endure  in  my  soul  to  slay  mine  own  seed  by  the  most  cruel 
death  in  company  with  its  mother’s  grievous  fate.’ 

“  He  said,  and  at  the  first  stride  he  was  there,  and  from  the  corpse 
caught  up  the  child,  and  the  blaze  of  the  burning  fiery  pile  was  cloven 
before  him  asunder  in  the  midst. 

“  Then  to  the  Kentaur  of  Magnes  he  bare  the  child,  that  he  should  teach 
him  to  be  a  healer  of  the  many  plaguing  maladies  of  man.  And  thus  all. 
that  came  unto  him,  whether  plagued  with  self-grown  sores  or  with  limbs 
wounded  by  the  lustrous  bronze  or  stone  far  hurled,  or  marred  by  summer 
heat  or  winter  cold,  these  he  delivered,  loosing  each  from  his  several 
infirmity,  or  else  he  hung  their  limbs  with  charms,  or  by  surgery  he 
raised  them  up  to  health. 

“  Yet  hath  even  wisdom  been  led  captive  of  desire  of  gain.  Even  him 
did  gold  in  his  hands  glittering  beguile  for  a  great  reward  to  bring  back 
from  death  a  man  already  prisoner  thereto  :  wherefore  the  hands  of 
Kronos  smote  the  twain  of  them  through  the  midst  and  bereft  their 
breasts  of  breath,  and  the  bright  lightning  dealt  their  doom.”  1 

Three  points  of  difference  are  at  once  noticeable  between  the 
accounts  of  Hesiod  and  Pindar.  First,  the  raven  episode  is 
ignored  by  the  latter,  and  omniscient  Apollo  sees  Koronis.2 
Second,  there  is  a  different  interpretation  of  the  relations  of 
Koronis  and  Ischys.  Hesiod  speaks  of  their  marriage,  while 
Pindar  takes  occasion  to  show  the  relation  to  be  secret  and 
guilty.  Additional  blame  is  attached  to  Koronis  in  that 
Ischys  is  a  stranger  from  Arkadia,  while  Hesiod  only  knows 
him  as  the  son  of  Elatos.  The  son  of  Elatos,  however,  may 
not  necessarily  be  a  son  of  the  Arkadian.  It  is  true  that  a 
connection  between  Koroneia  and  Elateia  in  Arkadia  might 
suggest  such  a  union,  but  the  Thessalian  Elateia  is  more 
likely  to  have  done  so,  especially  as  Elatos,  one  of  the  Lapi- 


1  Translation  of  E.  Myers. 

2  Artemon  in  Sch.  Find.  Fyth.  III.  48. 


24 


THE  CULT  OF  ASKLEPIOS. 


thae,  was  the  father  of  Kaineus  1  who  was  brother  of  Ischys.2 
One  of  the  fragments  of  Sophocles  mentions  the  Thessalian 
Elatos  from  Larissa.3  Third,  the  bribery  of  Asklepios  is 
given  only  by  Pindar  and  the  writers  who’  depend  upon  him. 
This  was  a  sweet  morsel  for  the  church  fathers,  who  rejoiced 
to  find  a  weak  spot  in  the  characters  of  the  heathen  divinities. 
Hesiod  honors  Apollo  above  Asklepios,  but  while  he  elevates 
Apollo,  he  does  not  degrade  Asklepios.  To  neither  poet  was 
Asklepios  a  god,  but  to  the  older  he  was  a  hero,  while  in  the 
eyes  of  the  younger,  the  life  and  fame  of  Asklepios  existed 
merely  by  the  condescension  of  Apollo. 

The  story  in  Apollodorus  is  a  paraphrase  of  the  Hesiodic 
account,  for  nothing  is  said  of  the  Arkadian  descent,  and  the 
crow  episode  is  given  in  full.4  The  account  of  the  marriage 
in  the  absence  of  Apollo  has  been  omitted,  but  the  death  of 
Asklepios  is  given,  as  well  as  the  anger  of  Apollo  who  is 
compelled  to  serve  Admetos  as  punishment  for  having  killed 
the  Cyclops,  forgers  of  the  thunderbolts.  The  latter  part  of 
the  story  is  at  the  beginning  of  the  Alkestis  of  Euripides. 
According  to  Pherekydes,  Apollo  does  not  kill  the  Cyclops, 
but  their  sons.5  The  connection  of  the  Apollo-Admetos 
story  is  so  close  that  it  was  probably  in  Hesiod. 

There  are  slight  variations  in  the  different  accounts.  Apollo¬ 
dorus  leaves  us  to  believe  that  Koronis  dies  by  the  hand  of 
Apollo,  which  is  contrary  to  the  Greek  belief  about  the  death 
of  women.6  In  the  version  of  Ovid,  Apollo  kills  Koronis,7 
and  Hyginus  says  that  Ischys  is  killed  by  the  bolt  of  Zeus.8 


1  Hygin.  Fab.  14. 

2  Apollod.  III.  10,  3.  Elatos  was  also  the  father  of  Dotia,  after  whom  Dotion 
took  its  name,  Steph.  Byz.  art.  A wtiov  ;  or  of  Dotis,  who  was  the  mother  of 
Phlegyas  by  Ares,  Apollod.  III.  5,  5. 

3  Soph.  Frag.  348,  ed.  Nauck. 

4  Apollod.  III.  10,  3,  6. 

5  Pherekyd.  Frag.  LXXVI.  in  Sch.  Eurip.  Aik.  1. 

6  Wilamowitz  would  amend  the  reading  in  Apollodorus  so  that  it  agrees  with 
Pherekydes. 

7  Ovid,  Met.  II.  605. 


8  Hygin.  Fab.  202. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


25 


Hermes  and  not  Apollo  rescued  the  child  from  the  flames  in 
the  legend  as  told  by  Pausanias.1 

Many  accounts  exist  of  the  dead  who  were  raised  by  Askle- 
pios,  and  two  specify  the  means  used.  According  to  one,  he 
derived  power  from  the  Gorgon’s  blood  given  him  by  Athena. 
What  came  from  the  left  side  he  used  for  destroying,  but  that 
from  the  right  side  for  the  health  and  resurrection  of  men. 
In  another  tradition,  it  was  said  that  he  was  shut  up  in  a 
secret  apartment  in  the  house  of  Glaukos,  pondering  how  to 
raise  the  master  whom  Zeus  had  struck  with  his  bolt.  A 
serpent  glided  into  the  room,  and  Asklepios  raised  his  staff 
and  killed  it,  whereupon  a  second  serpent  came  in,  and 
by  laying  an  herb  in  the  mouth  of  the  first,  brought  it 
back  to  life.  By  the  use  of  this  herb  Asklepios  then 
recalled  Glaukos.2  Several  other  men  are  said  to  have  been 
raised  also.3 

According  to  some  traditions  the  cause  of  the  death  of  Askle¬ 
pios  was  healing,  and  not  raising  from  the  dead.  Apollodorus 
says  that  Zeus  feared  the  presumption  of  the  healer,  while 
according  to  Diodorus,  Zeus  slew  him  on  account  of  a  com¬ 
plaint  from  Hades  that  his  realm  was  becoming  depopulated.4 
There  is  a  late  legend  that  at  the  request  of  Apollo,  Asklepios 
was  placed  among  the  stars  where  he  is  seen  with  the  attribute 
of  the  serpent.  Zeus  also  placed  in  the  heavens  the  arrow 
with  which  the  Cyclops  were  killed.5 

Most  of  the  features  of  the  story  are  easily  explained.  The 
name  Koronis  was  perhaps  derived  from  Koronos  and  Koroneia 
in  Thessaly,  and  with  a  play  on  the  name  suggesting  the  chat¬ 
tering  crow,  /copaym]  Xa/cepv^a,  she  was  localized  in  Chatterton , 
A atcepeici.  The  possible  connection  of  Elatos  with  this  town, 
suggested  by  the  tradition  of  the  name  of  the  plain,  and  his 


1  Paus.  II.  26,  6. 

2  Apollod.  III.  10,  3,  9;  Tatian,  Ad.  Gr.  XII. 

3  See  General  Index.  4  Diodor.  IV.  71. 

5  Ilygin.  Astn  II.  14  and  ic. 


26 


TIIE  CULT  OF  ASKLEPIOS. 


daughter,  localizes  again  the  Ischys  legend.  The  birth  of 
Asklepios  is  like  that  of  Dionysos,  and  Hermes  rescued  many 
of  the  children  of  the  gods.1  Chiron  is  the  traditional 
teacher  of  Thessalian  heroes,  and  therefore  of  Asklepios. 
Asklepios  can  fittingly  die  but  in  one  way,  by  the  bolt  of 
Zeus.  But  the  fact  that  he  dies  at  all,  shows  that  he  has 
lost  his  divinity,  although  the  manner  of  death  is  a  distinc¬ 
tion.2  The  traditions  of  the  death  would  most  conclusively 
prove  that  he  was  never  a  god,  were  it  not  that  evidence  is 
wanting  to  show  that  the  cult  and  oracle  were  confined  to 
the  place  of  his  death.  Pherekydes  says  that  the  death 
occurred  ev  HvOwvl.  If  this  were  a  cult  tradition,  the  original 
place  of  worship  would  have  been  here.  But  of  an  Askle- 
pieion  at  Delphi  there  is  no  trace,  and  so  important  a  cult 
could  scarcely  pass  unnoticed  in  Delphi  of  all  places,  so 
rich  in  legend.  Very  naturally,  the  name  Delphi  was  added 
to  the  story,  all  of  which  was  invented  for  the  honor  of  Apollo. 
There  are  other  places  where  Asklepios  was  said  to  be  buried. 
The  first  is  connected  with  the  Ischys-Koronis  descent,  and  is 
Kynosoura,  a  village  of  Lakedaimon  according  to  Hesy chius, 
though  perhaps  of  Arkadia.  It  is  not  only  doubtful  where 
the  locality  was,  but  it  has  no  evidence  in  its  faVor,  ritual¬ 
istic  or  literary,  except  in  late  writers.3  The  genealogy  con- 


1  Hermes  took  the  infant  Dionysos  to  the  nymphs  at  Nysa,  Welcker,  Gotterl. 
II.  444;  the  Dioskuri  from  Pephnos  to  Pellana,  Paus.  III.  26,  2;  Aristaios  to 
the  Hours,  Pind.  Pyth.  IV.  5,  9;  and  takes  charge  of  Iierakles  and  Ion,  Eurip. 
Ion,  1598. 

2  Plutarch  says  that  a  bolt  fell  into  the  grave  of  Lycurgus,  which  happened  to 
no  one  afterwards  but  to  Euripides.  “It  was  strong  evidence  for  the  admirers  of 
Euripides  when  that  occurred  for  him  alone  which  had  happened  previously  to 
one  most  beloved  of  the  gods,  and  holy.”  The  body  of  one  killed  by  lightning 
must  be  buried  at  the  place  of  death,  Artemid.  Oneir.  II.  9.  Minucius  Felix  calls 
the  death  of  Asklepios  his  glorification.  “Aesculapius,  ut  in  deum  surgat,  fulmi- 
natur.”  22,  7.  See  Artemid.  Oneir.  II.  9.  ovdeis  yap  Kepavvcodels  &Tip.os  ianv 
Sirov  ye  /cat  cJs  deos  TLp.a.Tai.  There  was  a  tragedy  called  Asklepios,  by  Aristarchus 
of  Tegea.  Suid.  art.  ’  Aplar. 

3  Clem.  Alex,  protr.  II.  30;  Io.  Laur.  Lyd,  de  Mens.  IV.  90;  Cic.  de  Nat. 
Deor.  III.  22,  57. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


27 


nectecl  with  it,  however,  can  be  trusted,  for  the  combination 
of  the  legends  in  which  Apollo  and  Ischys  are  rivals  speaks 
for  the  crowding  out  of  Ischys  by  the  god.  The  second 
burial  place  is  in  Arkadia,  which  is  again  connected  with 
a  different  genealogy,  that  of  Arsippos-Arsinoe.1  This  is 
again  found  in  late  writers  and  has  only  the  name  Arsinoe 
to  connect  it  with  any  of  the  Asklepios  stories.  Thraemer 
suggests  that  some  local  hero  was  confused  with  the  god. 
The  statement  that  Asklepios  had  a  tomb  in  Epidauros  is 
of  no  especial  value,  for  its  author  joins  Hermes,  Mars, 
Venus,  Herakles  and  Asklepios,  claiming  that  the  idolatrous 
Greeks  worshipped  these  mortals  at  the  place  of  decease,2 
which  is  so  inaccurate  that  we  should  accept  it  with  reserva¬ 
tion,  and  follow  the  evidence  from  Epidauros  itself.  Strange 
to  say,  with  the  exception  of  the  localization  of  Pherekydes, 
the  graves  were  all  in  Peloponnesos,  while  none  of  the  death 
legends  belong  to  southern  Greece.  I  am  therefore  inclined 
to  attach  little  importance  to  so  slight  evidence  for  the  hero- 
cult,  and  find  proof  for  it  only  in  one  Asklepieion,  namely, 
in  Athens.  The  dream-god  of  the  Thracian  tribe  gained  a 
new  ancestry  in  Thessaly,  and  lost  it  again  to  become  the 
son  of  Apollo,  and  in  legend  a  hero.  The  cult  itself  was 
very  little  affected  by  the  traditions  of  “heroism,”  although 
in  Athens  it  undoubtedly  took  this  form.  There  are  two 
allusions  to  the  Ileroia  which  were  celebrated  every  year  in 
Athens.3  Plato  called  Asklepios  the  ancestor  of  the  Athe¬ 
nians,4  and  Tertullian  said  that  the  Athenians  paid  divine 
honors  to  Asklepios  and  his  mother  among  their  dead.5 


1  Io.  Laur.  Lyd.  loc.  cit. ;  Cic.  loc.  cit. 

2  Clement.  Recog.  X.  24. 

3  CIA.  II.  1,  Add.  Nov.  453  b  and  c. 

4  6  ijp^repos  irpoyovos  ’  AokXtitt  16  s  •  •  Plato,  Sym.  186  E. 

5  Tertul.  Ad.  Nat.  II.  14.  In  the  theatre  of  Dionysos,  the  assignment  of  each 
seat  was  inscribed  upon  it.  One  seat  bears  the  words  ieplus  ’  Ao-kXtjttiov,  and  a 
third  word,  which  is  very  obscure,  and  may  be  either  r/pcoos  or  Ila luvos.  Thraemer 
in  Roscher,  Lex.  d.  Myth.  p.  620;  CIA.  III.  2C3.  Cf.  287. 


28 


THE  CULT  OF  ASKLEPIOS. 


Some  reliefs  from  the  Asklepieion  so  closely  resemble  steles 
representing  funeral  banquets  as  to  have  led  to  the  opinion 
that  they  are  really  such,  and  that  the  sanctuary  served  as 
well  for  burial  as  for  healing.  The  death-reliefs  represent 
the  departed  enjoying  a  banquet,  either  as  in  life,  or,  what 
is  more  probable,  in  his  further  existence.  The  dog  lying 
beneath  the  couch,  and  the  horse  standing  by,  may  then  well 
recall  an  ancient  custom  of  burying  favorite  animals  with 
their  master.  Le  Bas  tried  to  explain  the  presence  of  the 
horse  in  the  similar  reliefs  of  Asklepios  as  representing  the 
steed  of  Thanatos,  which  zvould  have  carried  off  the  suppliant 
had  it  not  been  for  the  interposition  of  the  god  !  This  accords 
with  a  popular  belief  of  the  Greeks  of  to-day,  that  Charon 
rides  about  the  country  on  horseback  seizing  the  living  and 
transporting  them  to  the  other  world.  It  is  not  likely,  how¬ 
ever,  that  this  is  an  original  Greek,  but  a  Slavonic  conception. 
The  head  of  the  horse  is  sometimes  seen  in  a  sunken  square. 
It  is  a  forced  explanation  that  it  represents  the  animal  looking 
in  at  a  window.  Heroes  were  honored  by  a  death  banquet 
and  we  know  that  this  was  also  the  case  in  the  Asklepios 
cult  in  Athens,  for  one  of  the  duties  of  the  priest  was  to 
arrange  the  table  and  spread  the  couches.1  On  the  couch 
the  statue  was  laid  and  a  feast  spread  by  its  side,  as  is  the 
custom  in  hero-cults.  These  reliefs  then  represent  actual 
scenes  in  the  temple,  and  the  artist  used  his  discretion  in 
giving  life  to  the  statue  of  the  god.  The  reliefs  so  resembled 
the  funeral  steles  that  conventional  symbols  were  introduced. 
The  statue  of  Asklepios  in  Epidauros  is  similar  to  a  relief 
from  a  tomb  in  Patras.2  Similar  banquet  scenes  are  connected^ 
with  earth  cult  in  Tarentum.3 

Why  the  cult  took  this  form  in  Athens  and  not  in  Epidauros 
from  which  it  was  derived,  or  in  the  other  offshoots  of  the 


1  CIA.  II.  i,  Add.  Nov.  373  b;  453  b  and  c. 

2  Mitth.  d.  Arch.  Inst.  VIII.  pi.  18. 

3  Arthur  J.  Evans,  Tarentine  Terracottas,  in  Jour.  Hell.  Stud.  1887,  p.  1  ff. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


29 


original  cult,  is  a  problem  whose  solution  must  be  sought  not  in 
the  cult,  but  in  the  nature  of  the  soil  to  which  it  was  transplanted. 

The  introduction  of  a  foreign  divinity  such  as  Asklepios 
among  the  Ionians  implies  an  assimilation  and  compromise 
of  cult.  A  Chthonian  god  must  lose  some  of  his  importance 
when  adopted  by  a  people  whose  religious  thought  is  wholly 
at  variance  with  the  ideas  which  underlie  his  worship.  An 
earth  cult  is  not  natural  to  an  Ionian  tribe,  and  Asklepios 
was  not  important  enough  to  displace  the  gods  of  the  upper 
world.  Through  literature,  Athens  had  long  known  the  hero 
Asklepios.  Every  Athenian  gentleman  of  the  fifth  century 
knew  his  Homer  and  Hesiod,  and  the  city  could  not  forget 
the  Theban  poet  she  had  delighted  to  honor.  The  man  was 
thus  known  before  the  god.  Another  reason  for  the  accept¬ 
ance  of  Asklepios  as  hero  rather  than  god  lies  in  the  fact 
that  before  his  introduction  the  Athenians  had  been  long 
familiar  with  a  hero  physician,  and  perhaps  with  more  than 
one.  Sophocles  was  at  one  time  the  priest  of  one  of  these, 
Alkon,  who  legend  said  had  learned  his  art  with  Asklepios 
from  Chiron.1  Asklepios  appeared  to  Sophocles  and  com¬ 
manded  him  to  write  a  paean  in  his  honor.2  According  to 


1  Anonym.  Vit.  Soph.  8,  p.  128.  Two  inscriptions  to  r/pws  iarpos,  CIA.  II.  1, 
403  and  404.  See  Ilirschfeld  in  Hermes  VIII,  p.  350  ff.,  and  Sybel  in  Hermes 
XX.  p.  41  ff. 

2  Philost.  Jun.  Imag.  13,  p.  17.  This  paean  continued  long  in  use.  Luc.  At i/jl. 

tyKcbp..  27.  oi  8£  tj8ov  (por/v,  owoios  6  iraiav  6  tov  2o(pOK\tovs,  ov  '  rc3  ’  Actk'Xtj- 

tt lip  pSovaiu.  Philost.  Vit.  Apoll.  III.  17,  p.  50.  A  stone  found  in  the  Asklepieion 
bears  a  fragment  of  a  paean  which  may  be  this  one  : 

2o0okX^ous. 

[’  12  <hXeYi;a]  Kovpa  TrepLuivvpe ,  parep  a\e^LTro[vov  •  •  •] 

[<ho?/3o]s  CLKeipeKopas  •  •  *  ei>apldpi[ov  ?  •  *  •] 

•  •  •  €<ri[i/]  ei5e7r[i7?]. 

CIA.  III.  1,  Add.  et  Corr.  17 1  g.  Kumanudis  and  Biicheler  both  attribute  this  to 
Sophocles  from  its  heading,  while  Dittenberger  doubts  that  it  is  the  work  of  the 
tragedian,  for  a  comparison  with  17 1  a  shows  that  the  name  written  above  may¬ 
be  that  of  the  dedicator.  Sophocles  was  a  common  name  in  the  Roman  period. 
This  is  similar  to  17 1  b ,  and  no  one  would  think  that  either  an  early  composition, 
or  the  work  of  a  great  poet. 


30 


THE  CULT  OF  ASKLEPIOS. 


another  story,  Sophocles  entertained  Asklepios  at  his  house 1 
and  built  him  an  altar,  for  which  he  was  given  heroic  honors 
after  death  under  the  name  AeftW,2  and  his  name  brought 
great  honor  to  the  Asklepieion.3 

The  tendency  of  the  Athenian  cult  was  to  localize  Asklepios, 
while  the  very  opposite  course  was  followed  in  other  parts  of 
Greece.  Here  he  was  associated  with  heroes  rather  than  with 
the  higher  gods,4  while  in  Epidauros  and  elsewhere  he  is 
worshipped  with  Zeus,  Apollo,  Artemis,  and  so  on.  It  is 
interesting  to  note  that  although  in  Athens  the  ritual  was 
in  part  that  of  a  hero,  the  paeans  follow  the  version  of 
Hesiod,  but  leave  out  the  feature  which  justifies  the  usages. 
Asklepios  is  the  son  of  Apollo  and  Koronis,  but  there  is 
no  hint  of  the  Ischys  legend,  or  of  the  death. 

Another  set  of  traditions  is  connected  with  Messenia.  Here 
Asklepios  was  the  child  of  Arsinoe,  the  daughter  of  Leukippos. 
The  Messenians  cherished  this  story  and  honored  Arsinoe  by 
calling  a  fountain  in  the  Agora  by  her  name.  Pausanias  con¬ 
sidered  this  the  least  probable  legend,  and  believed  it  to  have 
been  fabricated  by  Hesiod  or  some  one  else  to  please  the 
Messenians,  because  Apollo  in  an  oracular  response  acknowl- 
edged  the  child  as  his,  borne  by  Koronis  in  Epidauros.5  The 
claim  rested  on  the  evidence  of  the  Catalogue,  for  there  was 
an  Ithome  and  an  Oichalia  in  Messenia  as  well  as  in  Thessaly, 
and  near  them  a  deserted  place  called  Trikka.  The  Messenians 
were  sure  that  Nestor  would  not  have  aided  the  wounded 
Machaon,  had  he  not  been  a  neighbor.6  Sparta  had  a  Hieron 
of  Arsinoe  on  this  account.7  Apollodorus  credited  this  story 
and  placed  it  before  the  Thessalian.  Asklepiades  quoted  from 


1  2o0ofc\e£  /ecu  £Copti  top  ’ Acnc\riin.6p  iirL^epLo0TjpaL  \oyo s  ecrrt.  Plut.  Numa,  IV. 
rj  top  ’ A^kX^ttlop  1,o(Pok\t}s  £epi£eip.  Non  Poss.  22.  It  is  doubtful  whether  the 
altars  alluded  to  in  inscriptions  were  in  the  first  or  second  temple.  Mitth.  d. 
Arch.  Inst.  II.  241.  In  the  Vit.  Soph,  the  altar  was  built  in  the  t^/jlcpos  of  Alkon. 

2  ai to  tt}s  tov  ’  Ac  kXtjtt  lov  de^itoaecos.  Et.  Mag. 

3  to  airo  2o0ok\&>us  eTTLcpap^s  ’  A^kX^ttleiop.  Marin.  Procl.  29. 

4  CIA.  II.  1,  162,  470;  III.  1,  Add.  et  Corr.  132  a. 

5  Paus.  II.  26,  7.  6  Paus.  IV.  3.  2. 


7  Paus.  III.  12,  8. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT.  31 

Hesiod  in  support  of  it.1  His  citation  may  be  from  the  Cata¬ 
logue  of  the  Leukippidae  which  must  have  come  from  some 
other  hand  than  that  of  Hesiod  ;  for  the  story  contradicts  the 
Eoie,  as  here  Arsinoe  is  mother  not  only  of  Asklepios,  but 
a  daughter,  Eriopis,  and  there  was  manifestly  no  second  child 
in  the  Thessalian  version.  The  general  likeness  shows  a 
dependence  upon  the  Eoie.  Here  is  the  rivalry  of  Apollo 
and  Ischys,2  and  the  death  of  the  Cyclops.  Aristides  Milesius 
tried  to  reconcile  the  Thessalian  and  Messenian  versions  by 
considering  Koronis  another  name  of  Arsinoe.3  Arsinoe,4  as 
well  as  Koronis,5  is  called  the  mother  of  Machaon. 

Pausanias,  in  his  description  of  Epidauros,  collects  the 
various  traditions  of  Asklepios,  emphasizing  particularly  the 
one  current  in  Epidauros,  a  city  sacred  to  him.  “They  say 
that  Phlegyas  came  to  the  Peloponnesos  on  the  pretext  of 
seeing  the  country,  but  really  to  spy  out  the  population,  and 
see  if  the  number  of  fighting  men  was  large.  For  Phlegyas 
was  the  greatest  warrior  of  that  day.  But  when  he  came  to 
the  Peloponnesos  his  daughter  followed  him,  who,  though 
her  father  knew  it  not,  was  with  child  by  Apollo.  And  when 
she  bare  her  child  on  Epidaurian  soil,  she  exposed  it  on  the 
mountain  called  in  our  day  Tittheion,  but  which  was  then 
called  Myrgion.  And  as  he  was  exposed  there,  one  of  the 
she-goats  feeding  on  the  mountain  gave  him  milk,  and  the 
watch  dog  of  the  flock  guarded  him.  And  Aresthanas,  for 
that  was  the  name  of  the  goat-herd,  when  he  found  the  number 
of  goats  not  tallying  and  that  the  dog  was  also  absent  from 
the  flock,  went  in  search  everywhere,  and  when  he  saw  the 
child,  desired  to  take  him  away,  but  when  he  drew  near, 
seeing  lightning  shining  from  the  child,  and  thinking  there 
was  something  divine  in  all  this,  as  indeed  there  was,  he 
turned  away.  And  it  was  forthwith  noised  abroad  about  the 


1  In  Sch.  Find.  Fyth.  III.  14. 

3  Arist.  Mil.  in  Sch.  Find.  Fyth.  III.  14. 

5  Hygin.  Fab.  97. 


2  Horn.  Hymn,  ad  Ap.  208  ff. 
4  Sch.  A  195. 


32 


THE  CULT  OF  ASKLEPIOS. 


lad  both  by  land  and  sea  that  he  could  heal  sickness,  and  raise 
the  dead.”  This  account  differs  materially  from  the  Thes¬ 
salian  story.  Here  Phlegyas  and  his  daughter  are  strangers, 
though  Epidauros  claims  to  be  the  birthplace  of  the  god. 
There  is  no  Ischys  legend  and  nothing  of  the  fate  of  Koronis. 
On  the  other  hand,  the  exposure  of  the  child,  the  attendant 
Aresthanas,  the  goat  and  dog,  are  not  found  in  Thessaly. 
This  part  of  the  story  is  duplicated  in  Thelpusa,  where  there 
was  a  cult  of  Asklepios  n rat?.  Here  a  dove,  rpvydyv,  brought 
food  to  the  child,  a  story  easily  connected  with  a  monument 
of  Trygon  which  stood  in  the  Hieron.1  Evidently  the  child- 
legend  existed  in  the  Peloponnesos  before  the  northern  tradi¬ 
tions  were  adopted,  and  the  goat  and  dog  served  to  account 
for  certain  features  in  the  ritual  which  were  not  a  part  of 
the  northern  cult.  The  goat  was  sacred,  so  the  myth  was 
fashioned  to  account  for  it.  The  dog  was  sacred  in  Epidauros 
as  is  known  from  the  steles,  and  from  the  great  statue  of 
Asklepios  in  Epidauros  which  is  preserved  only  in  tradition 
and  on  coins.  In  this,  the  dog  lies  under  the  chair  of  the 
god.  The  dog  is  found  on  a  Thessalian  coin  of  the  second 
century  b.c.,  on  which  Asklepios  is  seated  with  a  dog  at  his 
feet.2  Dogs  were  kept  in  Athens  to  guard  the  sacred  treas¬ 
ures,3  and  one  is  represented  with  Machaon,  Podeleirios  and 
Asklepios  on  a  relief  from  this  city.4  In  the  Cretan  inscrip¬ 
tion,  the  zacore  has  charge  of  the  kvvlcl  roa ,  which  Baunack 
interprets  as  /cvvca  £oa,  either  figures  of  dogs  which  are  appro¬ 
priately  left  in  the  temple  as  offerings,  or  dogs  themselves,5 
which  were  kept  in  the  Cretan  Asklepieion,  as  in  Athens, 
Epidauros,  and  in  Kypros.6  It  seems  that  the  sacredness 
of  the  dog  was  a  local  feature  of  the  Epidaurian  cult  which 
spread  to  the  others.  The  date  of  the  Thessalian  coin  shows 


1  Paus.  VIII.  25,  11.  2  Head,  Hist.  Num.  p.  256. 

3  Aelian.  II.  A.  VII.  13;  Plut.  De  Sol.  Animal.  XIII.  11.  Cf.  CIA.  II.  3,  1651. 

4  Le  Bas,  Voy.  Arch.  pi.  53,  2  ;  Reinach  in  Rev.  Arch.  1884,  P*  I29  ff- 

5  Philol.  1890,  p.  596. 

6  Revue  Critique,  1884,  n.  37,  p.  202;  Aelian.  H.  A.  VII.  13. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


33 


that  the  dog  had  no  more  original  connection  with  the  cult  in 
this  region  than  Hygieia  and  Telesphoros,  occasional  traces  of 
whom  are  found  in  Thessaly.  To  account  for  the  dog  in 
Epidauros,  the  baby-god  was  given  a  watch-dog.  We  come 
nearer  to  the  rest  of  the  Peloponnesian  legend  in  the  paean 
of  Isyllos  of  Epidauros  : 

“  Sing  praises  to  Paian  Apollo,  ye  people,  dwellers  in  holy  Epidauros, 
for  thus  the  oracle  was  declared  to  the  ears  of  our  fathers,  O  Phoibos 
Apollo.  They  say  that  Zeus  the  father  gave  the  muse  Erato  to  Malos  in 
sacred  wedlock.  And  Phlegyas,  a  native  of  Epidauros,  and  living  there, 
married  the  daughter  whom  Erato  bore  whose  name  was  Kleophema.  Then 
to  Phlegyas  was  born  a  daughter,  Aigle  by  name,  who  for  her  beauty  was 
called  Koronis.  And  Phoibos  of  the  golden  bow,  the  yellow-haired  son  of 
Leto,  seeing  her  in  the  home  of  Malos,  ended  her  maiden  days  in  lovely 
marriage.  Thee  I  praise.  But  in  the  fragrant  enclosure  Aigle  bore  a 
child  to  him,  and  the  son  of  Zeus,  and  Lachesis,  the  noble  mother,  with  the 
Fates,  eased  the  pains  of  labor.  Apollo  called  him  Asklepios  from  his 
mother  Aigle,  the  reliever  of  disease,  giver  of  health,  a  great  boon  to 
mortals.  Hail  Paian,  Paian  Asklepios,  increase  thy  native  city,  Epidauros, 
and  send  to  our  minds  and  bodies  shining  health.  Hail,  Paian,  Paian.”1 

In  disentangling  the  Thessalian  and  Epidaurian  elements 
one  can  scarcely  fail  to  be  convinced  by  the  reasoning  of 
Wilamowitz.  Koronis  has  nothing  to  do  with  Epidauros, 
but  Aigle  is  Epidaurian,  and  a  mother,  Kleophema,  is  put 
in  to  fill  up  the  circle.  Originally,  Aigle  must  have  been 
the  daughter  of  Malos  who  had  dedicated  an  altar  to  Apollo 
Maleatas.  The  myths  about  the  unfaithfulness  of  Koronis 
and  the  life  and  death  of  her  son  have  here  no  place,  and 
Aigle  bears  her  child  with  the  favor  of  the  gods.  Malos 
and  Aigle  were  the  only  necessary  factors  in  the  Epidaurian 
tradition,  the  one  to  account  for  Maleatas,  a  “  beiname  ”  of 
Apollo,  and  the  other  for  Asklepios.  Erato  was  the  necessary 
mother  to  account  for  Aigle  and  give  her  a  lofty  ancestry,  as 
in  Arkadia  she  is  the  wife  of  Arkas  and  mother  of  Elatos. 
Wide  explains  the  relation  of  Aigle  to  Asklepios  from  the 


1  Iiaunack,  Stud.  I.  i,  84,  37  ff. 


34 


THE  CULT  OF  ASKLEPIOS. 


connection  of  the  latter  with  Helios  in  Lakonia  and  Messenia. 
Arsinoe,  the  daughter  of  Helios  under  the  name  Leukippos,1 
is  the  mother  or  wife  of  Asklepios.  In  Gytheion,  Asklepios 
and  Hygieia  are  joined  in  cult  with  Helios,2  and  also  in 
Epidauros.3  Now  Aigle  figures  as  a  Naiad  and  wife  of  Helios, 
and  the  name  AiyXarjp  by  which  Asklepios  was  called  in 
Lakonia  not  only  corresponds  in  form  to  the  name  Aigle, 
but  in  content  to  the  epithets  of  Helios  as  (fxieOcov,  rjXe/cT(op 
and  7 ra(TL(j)aij<;.  Asklepios  coming  from  the  north  assumed 
the  epithet  of  Helios,  whose  cult  was  already  in  Lakonia, 
and  Aigle  became  his  mother  as  in  the  cult  pasan  of  Epidauros. 
In  this  connection  the  many  signs  that  Asklepios  was  a 
“light”  god  and  not  an  earth  god,  would  be  accounted  for. 
Lampetie,  who  belongs  in  the  same  category  as  Aigle,  was 
in  one  legend  the  wife  of  Asklepios,4  Aglai'a  was  the  mother 
of  Machaon  by  Asklepios,5  and  Aigle  is  the  daughter  in 
Athens.6  Here  belong  the  epithets  ayXaos,1 *  ayXaoTip.os^  the 
name  ciyXaoTnjs  9  and  the  “  beinamen  alyXtjrT 7?  and  cicryeXa- 
ra?  which  Apollo  bears  on  Anaphe,  which  are  to  be  referred 
to  the  same  origin.  Whether  the  last  two  were  borrowed 
from  Helios  directly  as  Wide  supposes,  or  indirectly  accord¬ 
ing  to  Wilamowitz,  is  difficult  to  say.  Undoubtedly,  the 
Asklepios  cult  assumed  a  “light”  character  as  it  traveled 
southward. 

The  complex  character  of  the  cult  in  Southern  Greece  is  to 
be  referred  to  the  existence  of  healing  gods  or  heroes  before 
the  introduction  of  the  Thessalian  cult.  Some  of  these  heal- 
ing  divinities  became  the  sons  or  grandsons  of  Asklepios, 


1  Maas,  G.  G.  A.  1S90,  p.  346.  2  CIG.  1392. 

3  Bau.  1  and  99. 

4  Hermipp.  in  Sch.  Arist.  Plut.  701. 

5  Quint.  Smyrn.  p.  h.  6,  492. 

6  Hermipp.  in  Sch.  Arist.  Plut.  701 ;  Aristid.  79,  5;  Suidas,  art.  ’Tbriovr};  CIA. 

III.  t.  Add.  et  Corr.  171  b\  Pliny,  N.  H.  35,  137;  Rev.  Arch.  1S89,  p.  70. 

7  Mionnet,  Description  des  Medailles  antiques  Grecques  et  Romaines,  VI.  572,  70. 

8  Orph.  Hymn.  67,  6.  9  Hesych. 


ASKLEPIOS  AS  AN  EARTH  SPIRIT. 


35 


and  in  some  cases  Asklepios  assumed  as  second  name  the 
name  of  a  supplanted  hero. 

A  Phoenician  god  was  identified  with  Asklepios,  and  under 
his  name  connected  with  eastern  divinities  on  the  island  of 
Delos.1  The  genealogy  was  borrowed  and  given  to  this  new 
Asklepios,  who  bore  some  resemblance  to  the  Greek  god.2 
The  existence  of  the  Asklepiastai  in  Athens  may  show  that 
the  oriental  god  was  known  there  too,  for  such  societies 
were  generally  formed  in  honor  of  a  foreign  deity. 


1  BCH.  VI.  498;  VII.  366. 

2  Damasc.  Btos’lcr.  in  Phot.  Bibl.  II.  352;  Philo  Bybl.  Fr.  X. 


CHAPTER  III. 


THE  SANCTUARIES  OF  ASKLEPIOS. 

The  peculiar  features  of  the  Asklepieia  had  their  origin 
in  the  fact  that  the  temples  served  a  double  purpose.  So 
far  as  they  were  places  of  worship,  they  differed  little  from 
the  temples  of  other  gods,  for  from  the  time  when  temples 
were  erected  to  Asklepios  he  had  lost  to  a  large  extent  the 
characteristics  of  Chthonian  gods,  and  only  hints  of  the 
primitive  status  remained.  His  sanctuaries  became  health 
resorts,  and  as  such  were  famous.  Hence  the  most  popular 
Asklepieion  was  that  which  was  so  contrived  as  to  combine 
the  advantages  of  a  healthful  location  with  the  impressive 
administration  of  ritual. 

The  location  of  an  Asklepieion  was  chosen  where  fresh  air 
abounded,  and  the  eye  was  charmed  by  the  variety  of  the 
scenery.  No  other  god  chose  so  wholesome  and  pure  a  spot 
as  did  Asklepios  at  Pergamon.1  In  Carthage  the  Asklepieion 
stood  on  the  Acropolis.2  The  most  famous  resorts  were  at 
a  little  distance  from  a  town,  as  in  Epidauros,  Kos,  Pergamon 
and  Rome.  The  Athenian  Asklepieion  was  crowded  on  the 
southern  slope  of  the  Acropolis,  but  there  was  a  second  one 
at  Peiraeus.3  Little  is  known  of  this  seaside  resort,  and  as 
proofs  of  its  existence  we  have  only  two  indirect  allusions 


1  Aristid.  409,  9.  2  Appian.  VIII.  130  ;  Strab.  XVII.  3,  14. 

3  Sch.  Arist.  Plut.  621.  The  location  of  the  Asklepieion  at  Peiraeus  is  like 
that  at  Lebena,  which  is  a  harbor  town  of  Crete,  about  ten  miles  south  of 
Gortyna.  Sybel,  Mitth.  d.  Arch.  Inst.  X.  p.  97,  attempts  to  prove  that  the  outer 
Asklepieion  was  not  at  Peiraeus,  but  at  Phalerum,  basing  his  belief  on  Pliny, 
N.  H.  II.  225:  quae  in  A esculapii  fonte  Athenis  mersa  sunt ,  in  Phalerico  reddunhir. 
Phalerus  was  the  son  of  Alkon,  a  myth  to  establish  a  connection  between  the  older 
harbor  and  the  spring  of  the  Asklepieion.  Plutarch  theorizes  about  the  choice  of 
the  location  of  the  Asklepieia.  “  Why  is  the  sanctuary  of  Asklepios  outside  of 


THE  SANCTUARIES  OF  ASKLEPIOS. 


37 


to  it,  and  a  single  dedicatory  inscription  to  Apollo  Maleatas, 
Hermes,  and  the  healing  nymphs,  which  may  have  come  from 
an  Asklepieion  or  not,  though  evidently  from  a  shrine  of  a 
healing  divinity.1  The  site  of  the  city  shrine  at  present  is 
anything  but  health-giving,  presenting  itself  to  the  full  glare 
of  the  sun.  But  in  the  earlier  days  a  grove  overhung  the 
temple,  while  the  steep  hill  behind  kept  off  the  chilling  winds 
of  the  cold  season.  The  temple  of  Asklepios,  as  that  of  a 
Chthonian  deity,  should  have  stood  on  a  level  space,  but  the 
rule  is  only  observed  in  Epidauros.  Usually  the  enclosure 
had  but  one  entrance,  TrpoirvXov,  on  the  west  side,  which  was 
closed  with  doors,  Ovpcopara.  In  Athens  there  were  two 
entrances,  corresponding  to  two  temples  within  the  same 
precinct.2  The  exact  site  of  the  two  is  not  proved.3  It 
seems  that  an  old  temple  was  never  destroyed,  but  fell  into 
neglect  upon  the  erection  of  a  second.4  This  was  also  the 
case  in  the  precinct  of  Dionysos  in  Athens,  the  two  temples 
of  the  Kabeiri  in  Samothrace,  and  of  Athena  on  the 
Acropolis. 

Certain  features  existed  in  every  Asklepieion  which  per¬ 
petuated  in  modified  form  the  characteristics  of  the  original 
place  of  worship.  As  a  reminiscence  of  the  shaded  mountain 
cave,  the  repevos,  which  was  bounded  by  a  wall,  7 rpoftXiipa, 
included  a  grove,  and  so  gained  another  name,  aX<ro?,  which, 
in  Epidauros  at  least,  is  used  for  the  whole  ground  adjoining 


the  city?  Was  it  because  they  reckoned  it  a  wholesome  kind  of  living  outside 
of  the  city?  For  the  Greeks  have  placed  the  edifices  belonging  to  Asklepios 
for  the  most  part  on  high  places,  where  the  air  is  pure  and  clear.  .  .  .  For  the 
temple  of  Asklepios  is  not  close  by  that  city  (Epidauros),  but  at  a  great  distance 
from  it.”  Quaest.  Rom.  94. 

1  ’ A<tk\t]ttl6s  6  ev  darei.  CIA.  II.  i,  Add.  Nov.  477  b.  First  century  b.c. 
’ AauXTyirieiov  to  iv  dcrrei.  CIA.  II.  I,  Add.  Nov.  1 59  A  Fourth  century  n.c. 
For  &<ttv,  see  E.  Curtius,  Mitth.  d.  Arch.  Inst.  II.  p.  53  ff.  Cf.  p.  176,  note.  CIA. 
II.  3,  1651. 

2  CIA.  II.  1,  Add.  et  Corr.  489  b. 

3  For  the  relative  positions  of  the  Asklepieia,  see  Kohler,  Mitth.  d.  Arch.  Inst. 
II.  p.  171  ff.;  231  ff.  Girard,  L’Asclepieion  D’Athenes,  pp.  4-15. 

4  Kohler,  ibid.  p.  174. 


3» 


THE  CULT  OF  ASKLEPIOS. 


the  temple.1  Here  the  trees  overhung  the  very  temple.2  In 
Kos  was  a  grove,3  in  part  of  cypresses4  as  in  Titane.5  Olive 
trees  grew  about  the  altars  in  Epidauros  Limera.6  In  a 
fragment  from  Athens  recording  the  improvements  made  by 
one  of  the  priests,  occurs  the  word  i^vrevae,  which  shows 
the  care  taken  of  the  sacred  grove  there.7  In  two  reliefs 
from  Athens,8  which  represent  a  sacrifice  to  Asklepios,  Hygieia 
rests  her  hand  on  a  large  tree  which  seems  to  grow  in  the  very 
temple.  If  these  reliefs  represent  actual  scenes,  this  implies 
that  there  was  a  sacred  tree  like  the  olive  of  the  Erechtheum 
planted  within  the  sanctuary.  In  the  case  of  certain  gods, 
trees  are  used  either  as  images,  or  as  symbols  of  the  divinity. 
Such  trees  are  hung  with  the  attributes  of  the  god.  A  laurel, 
hung  with  a  quiver  and  bow,  is  sacred  to  Artemis,  and  a  draped 
and  crowned  tree  represent  Dionysos.  If  the  trees  of  the 
two  Asklepios  reliefs  are  to  have  a  similar  significance,  they 
should  bear  the  attributes  of  Asklepios.  One  of  them,  in 
fact,  has  the  coils  of  a  serpent  about  it.9 


1  Paus.  II.  27,  1. 

2  SevSpt]  ra  ev  tQ)l  iapCoi.  Bau.  59,  1 21.  An  inquisitive  man,  Aeschines  by  name, 
once  climbed  into  one  of  these  trees  and  peeped  over  the  wall  into  the  sleeping- 
apartment  of  the  suppliants.  He  met  his  punishment  by  falling  out  of  the  tree 
on  some  stakes  which  put  out  his  eyes.  Bau.  59,  90. 

3  Dion  Cass.  51.  4  Hippocr.  ep.  13.  (Kuhn,  p.  778.) 

5  Paus.  II.  11,  6.  6  Paus.  III.  23,  7. 

7  Kohler,  ibid.  p.  241,  and  note.  8  BCH.  1878,  pi.  VII.  and  VIII. 

9  An  unpublished  relief  now  in  the  Glyptothek  in  Miinchen  (85  a),  said  to  have 
been  found  in  Korinth,  but  more  probably  of  Athenian  origin,  is  referred  by 

Professor  Brunn  to  the  cult  of  Asklepios  on  account  of  the  general  attitude  of 

the  divinities.  The  relief  does  bear  a  certain  superficial  resemblance  to  those 
from  the  Asklepieion  in  Athens.  An  elderly  god  is  seated  at  the  right,  while 
before  him  stands  a  maiden  in  long  garments.  Before  these  figures  is  an  altar, 
while  a  number  of  suppliants  approach  from  the  left  bringing  offerings,  among 
which  perhaps  is  a  cock.  Behind  this  group  stands  a  large  tree,  hung  with  fillets, 
with  sharply  defined  outlines.  A  column  supports  two  small  cult-statues,  and  a 
curtain  is  suspended  from  the  boughs  of  the  tree  and  completely  fills  the  back¬ 
ground.  This  tree  is  the  only  sure  evidence  we  have  of  the  use  of  sacred  trees  in 

the  cult  of  Asklepios,  unless  we  consider  the  two  reliefs  from  Athens  as  conclu¬ 
sive.  There  is,  however,  considerable  doubt  whether  the  Miinchen  relief  should 


THE  SANCTUARIES  OF  ASKLEPIOS. 


39 


In  Tithorea  buildings  were  erected  in  the  enclosure  for 
the  use  of  the  attendants  of  the  god  and  the  patients.1  In 
Epidauros,  however,  the  erection  of  permanent  dwellings 
within  the  precinct  was  at  first  forbidden,  and  only  tents 
could  be  used  by  the  sick,  the  priests  and  by  those  who 
came  to  assist  at  the  festivals.  The  kind  of  tent  to  be  used 
in  the  festivals  was  regulated  by  law,  that  there  might  be  no 
inconvenience  nor  opportunity  for  thieving.  The  regulations 
which  are  found  in  the  ritual  inscription  of  Andania2  of  the 
second  century  b.c.,  probably  apply  to  the  festivals  of  Askle- 
pios  as  well  as  to  others.  The  tents  are  not  more  than  thirty 
feet  long,  and  are  not  to  be  screened  either  by  hides  or  doors. 
They  may  contain  no  couches  and  no  silver  beyond  the  value 
of  three  hundred  drachmas.  A  patron  of  the  sanctuary  at 
Delphi  was  allowed  by  the  Amphictyons  to  have  a  tent  in  a 
prominent  place.3  A  part  of  the  enclosure  is  marked  off  by 
the  priests,  within  which  no  one  but  themselves  may  have  a 
tent,  and  which  only  the  initiates  may  enter.  The  custom  of 
bringing  one’s  own  tent  to  the  Asklepieion  in  Epidauros  lasted 
until  after  the  time  of  Hadrian,  when  Antoninus  erected  the  first 
permanent  buildings  for  the  use  of  women  in  child-birth  and 
the  dying,  as  previously  only  roofless  shelters  were  provided  for 
such.4  An  inscription  of  this  time  refers  to  the  buildings  of 
the  priests,  still  calling  them  aicavd  out  of  respect  for  tradi¬ 
tion.5  As  Pausanias  mentions  that  women  neither  died  nor 
gave  birth  within  the  boundary  wall,  a  fact  which  is  confirmed 


be  referred  to  Asklepios.  The  winged  beast  which  supports  the  chair  is  unlike 
any  representations  we  know;  Asklepios  and  Ilygieia  both  carry  sceptres  of 
peculiar  pattern,  and  any  definite  attribute  is  wanting.  Moreover,  the  general 
style  of  the  relief  has  occasioned  some  doubts  of  its  genuineness,  though 

Professor  Brunn  is  sure  of  its  authenticity. 

1  Paus.  X.  32,  12.  2  Le  Bas,  II.  326  a. 

3  Le  Bas,  II.  841,  1.  1 1.  4  Paus.  II.  27,  6. 

5  Coll.  3359*  0eos,  dyaOa  rvxa 

"Zkolv a  lep^u) v  /c[al] 

A lovvalov  vanopov 
Oeo]xdpi8os  7ri jpo<p6pov. 


40 


THE  CULT  OF  ASKLEPIOS. 


by  the  steles,  the  buildings  of  Antoninus  were  most  probably 
not  within  the  precinct,  but  immediately  outside.  Similar 
buildings  were  put  up  in  the  precinct  of  Amphiaraos  in 
Oropos,  where  remains  of  them  are  still  to  be  seen.  An 
inscription  marks  the  precinct  line  and  contains  a  decree 
that  no  private  citizen  shall  erect  a  permanent  building  within 
it.1  Open  porticoes  were  in  many  Asklepieia  for  the  use  of 
patients.  In  Epidauros  there  was  a  building  of  two  stories, 
and  exercise  was  taken  on  the  second. 2 3  The  suppliants 
sometimes  used  the  portico  as  a  sleeping-apartment,  where 
the  god  visited  them  as  well  as  in  the  regular  Koi^rripiou^ 
The  porticoes  of  Pergamon  may  have  been  either  attached 
to  the  temple  or  were  separate  buildings,  for  ee?  rrjv  aroav 
rod  iepov  TTpos  T(p  Oearpcp  means  either  the  side  near  the 
theatre,  or  the  one  portico  which  was  near  it.4 

The  purifying  and  healing  qualities  of  fresh  water  are  so 
well  known,  that  it  is  hardly  necessary  to  call  attention  to  the 
significance  of  the  spring  to  be  found  in  connection  with 
every  Asklepieion.  The  fancy  which  peopled  the  trees  and 
mountains  with  good  spirits,  gave  to  each  spring  its  guardian 
nymph.  Springs  often  had  oracular  powers,5  and  some  restored 
the  sick  to  health.6  The  cult  of  Asklepios  may  often  have 
been  introduced  where  a  well  was  held  as  sacred,  and  the 
nymph  subordinated  to  the  new  god,  accounting  for  the 
presence  of  minor  divinities  which  figure  as  daughters  of 
Asklepios.  The  stone  found  at  the  spring  at  Athens  bears 
the  words  “the  boundary  of  the  well,” 7  dating  from  the 
second  half  of  the  fifth  century.  As  the  stone  marked  the 


1  BCH.  III.  p.  437.  opos.  M77  roixodofxev 

ivros  tCjv  opojv  iduo 

TTJV. 

2  trepiiraTip  \pr]<jQa l  vtt epip(p.  Bau.  60,  io.  Cf.  Antylius  in  Oribas  I.  508.  oi  5i 
VTepCpoi  Travruv  irepuraTiov  irpoKpLrtoL. 

3  Bau.  80,  1 1. 

5  Plut.  Arist.  XI.  Paus.  VII.  21,  12. 

7  Mitth.  d.  Arch.  Inst.  II.  p.  183. 


4  Aristid.  506,  2. 

6  Paus.  V.  5,  11  j  VI.  22,  7. 


THE  SANCTUARIES  OF  ASKLEPIOS. 


41 


boundary  of  the  precinct  of  Asklepios,  it  more  naturally  would 
have  borne  an  inscription  to  that  effect  if  the  well  had  not 
been  held  in  greater  reverence  as  the  seat  of  a  cult  before 
the  introduction  of  Asklepios.  There  is  a  tradition  that  at 
the  well  of  Asklepios,  Alkippe,  the  daughter  of  Ares  and 
Aglauros,  was  attacked  by  Halirrhothios,  a  son  of  Poseidon.1 
This  is  a  legend  to  account  for  the  brackish  taste  of  the  water. 
Alkippe  has  been  supposed  to  be  a  fountain  nymph  who  was 
replaced  by  Hygieia  at  the  introduction  of  the  Asklepios  cult. 
But  Hygieia  was  not  brought  from  Epidauros,  and  during  the 
first  fifty  years  of  the  cult  in  Athens  was  not  known  at  all. 
Aristides  supposed  that  nymphs  have  charge  of  the  fountain 
of  Asklepios  and  are  to  be  greeted  by  the  suppliants.2 

The  fountains  were  enclosed  in  more  or  less  elaborately 
decorated  buildings.  The  one  at  Epidauros  was  particularly 
beautiful.3  There  was  a  second  supply  of  water  near  the  great 
statue  of  the  god,  for  when  Pausanias  was  curious  to  know  why 
the  priests  used  neither  oil  nor  water  upon  the  image,  while  in 
Olympia  and  Athens  similarly  fashioned  statues  required  one  or 
the  other,  he  was  told  that  the  statue  of  the  god  and  his  seat 
were  near  the  well,  eVl  (ppeart .4  The  well-house  in  Athens  was 
closed  by  doors,  and  an  entrance  of  some  sort  led  to  it.5  The 
spring  of  Amphiaraos  in  Oropos  was  not  used  for  sacrificing  or 
purification,  but  if  a  disease  was  cured  at  the  shrine,  a  gold  or 
silver  coin  was  thrown  into  it.6  The  well  at  Pergamon,  to 
quote  Aristides,  was  in  the  most  beautiful  spot  of  the  whole 
earth.  “  The  part  of  the  temple  which  is  open  to  the  air 
and  accessible,  /3acrt/xo?,  is  in  a  very  lovely  spot,  in  the  very 
middle  of  which  is  the  well.  The  water  flows  from  a  plane- 
tree,  or,  if  you  prefer,  from  the  very  foundation  of  the  temple 
itself,  which  is  a  more  beautiful  and  holy  thought.  So  every 


1  Paus.  I.  21,  4.  2  Aristid.  469,  2. 

3  Paus.  II.  27,  5.  4  Paus.  V.  n,  11. 

6  ’ZuKpd.TTjs  'Zapairluvos  ’  Acr/c]\777rian  Kal  T7t[ei'at]  tt)v  KpTjvr)v  /cat  ttjv 

et<ro8o[v  •  •  •]  iu  Kal  idvpuaev.  ’ \0rjv.  V.  527,  10. 

6  Paus.  I.  34,  4. 


42 


THE  CULT  OF  ASKLEPIOS. 


one  believes  that  the  water  flows  from  a  wholesome  and 
beneficial  place,  as  it  proceeds  from  the  temple  and  the  very 
feet  of  the  Saviour  God.”  1  The  latter  part  of  the  oration 
about  the  well  contains  extravagant  praise  of  the  cpialities 
of  the  water.  Aristides  declares  that  between  a  glass  of  it, 
and  a  glass  of  sweetest  wine,  he  would  choose  the  former. 
In  connection  with  the  springs,  houses  for  baths  were  pro¬ 
vided,  and  in  the  later  centuries  there  was  extensive  use 
of  them  in  the  cures.  Even  a  hasty  reading  of  Aristides 
gives  an  impression  of  a  series  of  hot  and  cold  baths,  varied 
by  baths  in  the  neighboring  river  or  sea.  He  says  he  cannot 
enumerate  the  number  of  times,  or  the  rivers,  springs  or  seas 
where  he  was  ordered  by  the  god  to  bathe,  in  Elaea,  Smyrna, 
and  in  other  places.2 

Within  the  walls  of  the  reiievos  were  altars  to  Asklepios,  and 
to  any  of  the  other  gods  found  in  connection  with  him.  The 
character  of  Asklepios  makes  it  probable  that  the  first  form  of 
altar  was  such  as  is  found  with  the  Chthonian  deities  and 
heroes.  These  altars  were  roughly  hewn  stones  with  a  hole 
through  which  the  blood  of  sacrifices  or  wine  might  run  to 
be  absorbed  into  the  earth.  “  The  Chthonian  gods  welcome 
the  holes  in  the  ground,  and  sacrifices  in  the  hollows  of  the 
earth.”  3  Kohler  found  at  Athens  what  he  thinks  may  have 
been  a  hole  used  for  such  sacrifices  to  Asklepios.  Such  altars 
are  called  ea^dpat,  but  I  have  found  no  instance  of  the  word  in 
connection  with  Asklepios,  in  whose  cult  /3(op,oi,  or  high  altars 
are  used.4  A  number  of  altars  were  placed  outside  the  main 
temple  in  Epidauros5  and  were  made  as  offerings  to  the  god.6 
One  altar  could  serve  for  several  gods,  opLoftcopLot.7  Pausanias 
made  no  distinction  between  /3cop,oL  and  ia^apac,  for  the  y&w/xo? 
of  the  Samian  Hera,  he  says,  is  no  more  beautiful  than  what 


1  Aristid.  410.  2  Aristid.  486,  13. 

3  Philost.  Vit.  Apoll.  VI.  11,  p.  1 1 5.  4  Mitth.  d.  Arch.  Inst.  II.  254. 

5  Bau.  43;  68;  84,  28,  31;  Le  Bas,  II.  146  iz.  0  CIA.  II.  3,  1650. 

7  CIA.  II.  3,  1442.  Girard,  L’Ascl.  Appendix. 


THE  SANCTUARIES  OF  ASKLEPIOS. 


43 


the  Athenians  call  extemporary  altars ,  kayapat  avTOdyehiot} 
So  his  use  of  the  word  /3a)/xo'?  may  be  an  inaccuracy,  and  not 
imply  that  Asklepios  had  no  ea^opeu.21  The  altars  were  usually 
round,  or  oblong,  if  high,  but  were  also  triangular  in  shape, 
rp l/3(o fios*  At  Pergamon,  a  preliminary  sacrifice  was  made 
after  digging  a  trench  outside  the  Hieron.1 2 3 4 

The  cave,  which  was  the  original  place  of  worship,  was 
superseded  by  the  ordinary  temple,  in  the  classical  period,  and 
only  traces  remain  of  the  former  usage  ;  Trophonios,  however, 
kept  his  early  character.  The  account  which  Pausanias  gives 
of  Trophonios  at  Lebadeia,  is  a  fair  picture  of  the  early  ritual  of 
Asklepios.  “  The  oracle  is  above  the  grove  on  the  mountain. 
And  around  it  is  a  circular  wall  of  stone,  the  circumference  of 
which  is  very  small,  and  the  height  of  which  rather  less  than 
two  cubits.  And  there  are  some  brazen  pillars  with  connecting 
girders,  and  between  them  are  doors.  Inside  is  a  cavity  in 
the  earth,  not  natural,  but  artificial,  and  built  with  great 
skill.  The  shape  of  this  cavity  resembles  that  of  an  oven. 
There  are  no  steps  to  the  bottom  ;  but  when  one  descends  to 
Trophonios,  they  furnish  him  with  a  narrow  and  light  ladder. 
On  the  descent  between  top  and  bottom  is  an  opening,  two 
spans  broad  and  one  high.  He  that  descends  lies  flat  at  the 
bottom  of  the  cavity,  and,  having  in  his  hands  cakes  kneaded 
with  honey,  introduces  into  the  opening  first  his  feet  and  then 
his  knees  ;  and  then  all  his  body  is  sucked  in,  as  a  rapid  and 
large  river  swallows  up  any  one  who  is  sucked  into  its  vortex.”  5 
In  this  place  Pausanias  used  the  word  aSvrov,  which  is  the 
term  used  in  the  Asklepieia.6  In  the  Pman  of  Isyllos,  it  is 
said  that  one  would  not  go  down  into  the  shrine  of  Asklepios 
in  Trikka  in  Thessaly  unless  he  had  just  sacrificed  at  the  altar 


1  Paus.  V.  13,  8. 

2  A  relief  representing  suppliants  with  dish  and  pitcher  has  on  the  ground  a 
round  object  which  may  be  the  itrxapa)  as  it  is  too  flat  for  the  omphalos.  Lowy, 
Zwei  Reliefs  der  Villa  Albani.  Jahrb.  d.  kais.  deut.  Arch.  Inst.  II.  107. 

3  CIG.  5980.  4  imfioOpia.  Aristid.  472,  II. 

5  Paus.  IX.  39,  9  ff.  0  Bau.  84,  30. 


44 


THE  CULT  OF  ASKLEPIOS. 


of  Apollo  Maleatas.  I  he  words  et?  ahvrov  /cara/3d(;  tell  the 
whole  story  of  the  cave  which  was  in  the  temple,  a  remnant  of 
the  primitive  ritual.  Once  the  word  cthvrov  is  used  on  the 
steles  from  Epidauros,  when  a  paralytic  was  carried  out  of  the 
dhvrov }  This  may  be  a  slip  for  aftarov,  the  usual  name  for  the 
sleeping  room,  or  it  may  go  to  prove  that  the  sanctum  sanc¬ 
torum  was  the  very  place  where  the  cures  were  made.  For 
in  most  temples  there  were  certain  regulations  about  the 
entrances  into  the  inner  shrine,  and  only  the  priests  or  especi¬ 
ally  purified  persons  could  enter.  A  long  set  of  rules  required 
the  priest  of  Amphiaraos  to  be  in  the  Micron  at  least  ten 
days  in  each  of  the  winter  months,  not  leaving  an  interval  of 
more  than  three  days.2  In  Sikyon  there  was  a  double  building, 
and  Apollo  Karneios  had  the  inner  shrine,  which  only  the 
priests  might  enter.3 

The  temple,  wo?  or  crr/zco'?,  was  never  an  imposing  structure. 
The  Athenian  temple  is  called  a^tSpv^a,4  a  model,  and  is 
probably  a  copy  of  the  Epidaurian  temple.  The  shrine  at 
Gerenia  was  an  afylhpv^a  of  the  temple  of  Asklepios  at  Trikka.5 
The  temple  had  a  vestibule,  7rpovr)os,  formed  by  the  prolonga¬ 
tion  of  the  sides,  in  which  some  of  the  offerings  were  kept. 
Here  Aristides  offered  a  prayer  before  entering  the  temple.6 
The  TrpoirvXcua  of  the  temple  of  Pergamon  were  porticoes,  and 
were  either  the  enclosed  part  in  front,  or  they  extended 
entirely  around  it.7  Herodotus  used  the  word  in  the  latter 
sense.8  In  Athens  the  irpoirvXov  was  a  covered  vestibule.9 
The  word  does  not  occur  in  the  Epidaurian  inscriptions. 

The  temple  was  locked  at  night,  but  at  Pergamon  a  single 
entrance  was  left  so  that  the  interior  was  seen.10  If  the  latticed 


1  Bau.  80,  1 1 2.  2  ’E 0.  apx •  1885,  94.  Hermes,  XXI.  p.  91,  1.  3. 

3  Paus.  II.  10,  2.  4  CIA.  II.  1,  Add.  et  Corr.  489  b. 

5  Strab.  VIII.  4,  4.  6  Aristid.  449,  13. 

7  Aristid.  447,  19;  473,  18.  8  Hdt.  II.  63,  101,  121,  etc. 

9  CIA.  II.  1,  Add.  et  Corr.  489  b.  Kohler,  Mitth.  d.  Arch.  Inst.  II.  p.  174. 

10  Kal  tvx^v  ev  tootu)  KKet-aOtv  to  iepop  ovtoj  pl£ptol  dare  Kal  <jvyKeK\cicrp.cpou  eiaodop 

re  Tiva  XeLirecrdcu  Kal  ra  evdov  opaadai.  Aristid.  448,  I. 


THE  SANCTUARIES  OF  ASKLEPIOS. 


45 


gate,  /ciryrcXk,1  is  the  temple  door,  there  was  a  glimpse  of  the 
valuables  through  it.  The  key  was  sacred,  and  the  key- 
keepers  had  no  unimportant  office.  A  coin  of  the  second 
century  b.c.,  from  Pergamon,  bears  on  the  obverse  a  bearded 
head  of  Asklepios,  and  on  the  reverse  a  serpent  and  key.2 

Within  the  temple  were  the  statues  of  Asklepios  and  of 
any  other  gods  worshipped  with  him.  Before  the  image  was 
an  altar  or  table  for  offerings,  whose  decoration  was  the  care 
of  the  priest.3  At  Pergamon  a  three-legged  table  stood  at  the 
right  of  the  god,  with  three  golden  images,  one  at  each  foot, 
of  Asklepios,  Hygieia,  and  Telesphoros,4  and  in  Syracuse  the 
table  was  of  gold.5  Near  by  was  a  couch  on  which  at  public 
festivals  the  statue  of  Asklepios  was  laid  for  the  sacred  repast. 
Here  hung  the  offerings  brought  from  time  to  time  by  the 
worshippers.  The  heavy  reliefs,  however,  were  placed  outside, 
either  on  pedestals,  or  fixed  on  the  inner  wall  of  the  Trep((3o\os, 
like  the  steles  of  Epidauros.6  The  treasury  was  behind  the 
image  in  the  mo?.7 

There  was  little  uniformity  in  the  various  Asklepieia  in 
regard  to  the  place  for  sleeping.  As  has  been  already  men¬ 
tioned,  the  suppliants  may  sleep  in  the  porticoes,  or  in  the 
presence  of  the  cult-images,  in  an  ante-room,  or  an  especial 
apartment  was  provided.  In  the  sanctuary  of  Amphiaraos  the 
sleepers  find  place  about  the  altar,  the  men  on  the  east,  and 
the  women  on  the  west.8  Such  was  the  accommodation  at  the 
smaller  Asklepieia.  Aristophanes  describes  a  single  room  at 
Athens  containing  an  altar  for  the  preliminary  sacrifices  and 


1  Arist.  Vesp.  125.  Aristid.  484,  1. 

2  W.  Wroth.  Num.  Chron.  1882,  I.  p.  17.  “On  fictile  vases  the  key  is  a 
usual  attribute  of  priestesses,  and,  with  regard  to  the  likelihood  of  such  temple 
keys  appearing  on  coins,  we  may  mention  that  I)r.  Imhoof-Rlumer  claims  to  have 
found  the  sacred  key  of  the  sanctuary  of  Argive  Hera  on  the  reverse  of  a  silver 
coin  of  Argos  which  has  the  head  of  the  goddess  on  the  other  side.” 

8  tt}v  Tp&ircfav  €K0(Tp.7](rcv  Ka\ws  teal  CTA.  II.  r.  Add.  et  Corr.  373  b. 

See  the  reliefs  from  Athens. 

4  Aristid.  516,  15.  Cf.  495,  23. 

6  Paus.  II.  27,  3.  7  Pau.  87,  12. 


5  Athenae.  XV.  693,  2. 

8  Ilermes,  XXI.  p.  93. 


4<5 


THE  CULT  OF  ASKLEPIOS. 


couches  for  the  sleepers.  This  was  separate  from  the  shrine, 
for  the  serpents  enter  the  sleeping  apartment  from  the  latter, 
and  return  into  it.1  Here  stood  a  table  on  which  the  offerings 
were  laid,  not,  however,  for  the  formal  sacrifices  to  the  god.2 
It  is  perhaps  such  a  room  which  Suidas  called  7 rpo'So/xo?,  where 
a  cure  took  place.3  In  Epidauros  a  special  room  was  built  for 
the  sleepers  beyond  the  temple.4  This  was  called  a(3arovb  or 
eyrcoi/Ar}Tr]pLov.G  The  form  KOifipr-qpLov  is  used  in  Oropos.7 

A  number  of  lamps  were  lighted  in  the  sleeping  room  each 
evening,  under  the  supervision  of  the  priest.  Aristides  says 
“it  was  after  the  hour  of  the  sacred  lamps,”  8  and  “at  one 
time  he  asked  an  attendant  where  the  priest  was,  and  he  was 
told  that  he  was  behind  the  temple,  for  he  was  seeing  about 
lighting  the  lamps.”9  The  lights  were  extinguished  when  the 
suppliants  were  ready  for  the  night.10 


1  Arist.  Pint.  652-747.  €K  TOV  V€U),  1.  733 


et’s  to v  vewv,  1.  746. 


3  Suid.  art.  A o/xvivos. 


4  Paus.  II.  27,  2. 


5  Bau.  59,  4,  21,  50,  63,  65,  91,  109,  1 16,  1 17;  60,  19;  80,  23,  25,  44,  49,  51,  102. 


6  Bau.  61,  7. 

8  Aristid.  541,  1 1. 


7  Hermes,  XXI.  p.  93,  1.  43. 


9  Aristid.  447,  2S. 


10  Arist.  Plut.  668. 


CHAPTER  IV. 


ATTENDANTS  OF  THE  TEMPLE. 

The  priest  was  responsible  for  the  correct  administration  of 
the  ritual.  He  was  in  charge  of  the  buildings  first  of  all, 
seeing  each  day  that  they  were  in  order  and  ready  for  the 
services.1  The  decoration  of  the  temple  and  other  prepara¬ 
tions  for  sacrifice  were  his  duty.2  In  short,  all  the  service 
of  the  day  was  in  his  care.3  He  officiated  at  sacrifices,  receiv¬ 
ing  and  caring  for  the  offerings  of  the  suppliants.4  Of  these 
gifts  he  kept  a  strict  account  and  reported  any  loss  or 
injury.  Certain  gifts  have  become  old;5 *  three  drachmas 
have  been  lost.^3  Some  valuables  the  priest  kept  at  his  own 
house  for  safety.7  At  the  close  of  his  term  of  office  the 
priest  formally  made  over  to  his  successor  whatever  had 
accumulated  during  his  administration.  Examples  of  such 
inventories  of  the  temple  -  valuables  have  been  found  at 
Athens.8  Decrees  authorized  the  appointment  of  commis- 


1  Coll.  3052.  [•  •  •  KO(rp.ei]v  8b  t8v  lepr}  rbv  vabv  kclt  apb[pau  •  ixLpb]\e<T0aL  5b 

avrbv  Kal  ras  crrotaf?  ras  7 to]ttu)i  ’ Acr/cXa7riefan  tinws  Ka0ap[ a  774]  •  •  •.  Cf.  Hermes, 
XVI.  p.  164  ff. 

2  CIA.  II.  I,  Add.  Nov.  477  b.  biripepb\r)Tai  8b  Kal  [toD  va]ov  euKoaplas 
’  Ad-qv.  VI.  p.  134,  n.  9.  [impeXeiTaL  ?]  tt)s  evKoapla s  rrjs  7 repp  rb  iepbv]  CIA.  II.  I, 
Add.  et  Corr.  453  b  and  c.  carpcjaev  8b  Kal  ras  fcXpms  *  •  •] 

3  CIA.  II.  I,  Add.  et  Corr.  453  b.  [ras  ko]9'  eKaarr^v  r\pbpav  y Lvopbvas  0e[pa-rreia<: 
•  •  •]  Cf.  Girard,  L’Ascl.  p.  26. 

4  Arist.  Plut.  676. 

6  CIA.  II.  2,  766,  1.  7.  Mvvviov  r*  rabras  e(prj  6  tepefvs]  VjVvlkISt]^  'AXateu? 
7raXaias  tlvai. 

c  Ibid.  1.  2.  ^\vt](rapbTij  A,  bWelirei  III  ,  rawras  Se/'p]  607;  d-rroSouvai  AioK\ba 
M  vfipi(vob(noi>). 

7  CIA.  II.  2,  835,  1.  62.  rd8e  barlv  apyvpd  irapa  rip  iepei  •  •  •. 

8  CIA.  II.  2,  835,  836  and  839.  The  inventories  differ  in  arrangement.  In 
the  first  the  position  of  each  object  in  the  temple  is  given,  while  in  the  second 
the  offerings  and  their  donors  are  grouped  according  to  the  date  of  the  sacrifice. 


48 


THE  CULT  OF  ASKLEPIOS. 


sioners  who,  with  the  priest  of  Asklepios  and  two  other 
officers,  were  to  choose  out  of  the  offerings  a  certain  number 
to  be  placed  in  the  temple.  The  number  of  offerings  increased 
so  rapidly  that  such  a  removal  was  occasionally  necessary. 

At  the  expiration  of  his  office  the  priest  came  forward  in 
the  Boule  and  reported  upon  the  sacrifices  which  according 
to  law  he  had  offered  in  behalf  of  the  state.* 1  If  the  report 
was  satisfactory,  a  decree  of  thanks  was  voted.  The  decree 
was  set  in  the  Asklepieion  and  a  crown  of  gold  or  olive  given 
the  priest.2  Other  more  substantial  perquisites  belonged  to 
the  office.  A  seat  in  the  theatre  of  Dionysos  still  bears  his 
name.3  In  many  places  he  was  allowed  to  live  within  the 
precincts  and  have  use  of  whatever  land  about  the  temple 
was  not  already  occupied  by  the  city.4  In  Mantineia  there 
was  a  college  of  priests,  who  lived  together  sharing  the  meals 
of  the  day.  The  income  for  their  support  seems  to  have  come 
from  the  bounty  of  the  suppliants,  for  an  offering  of  grapes 
was  given,  not  to  the  god,  but  directly  to  them.  For  this 
service  the  donor  received  an  image  in  the  temple,  and  on  her 
birthday  the  priests  made  a  special  sacrifice  in  her  behalf.5 
If  the  services  of  the  priest  were  not  required  constantly,  he 
could  reside  where  he  pleased,  and  come  only  occasionally  to 
the  temple,  as  in  the  case  of  the  priest  of  Amphiaraos.6  He 
might  wear  a  crown  at  the  festivals  and  enjoy  the  public 
banquets.7  Part  of  the  sacrifices  were  given  to  him.8 

The  priest  offers  sacrifices  in  his  own  behalf  and  dedicates 
tablets  to  Asklepios  and  other  gods  of  the  same  sanctuary. 


For  example,  line  77  of  the  first  is,  •  •  •  irpti]s  r£  roixv  6<p6a\fioi  Kal  a[i5ot]oj', 
a  avidT)K[ev]  ’ZcjT'qpidtjs  •  wra  INI,  a  av^dr/Ke  B otdas  •  ev  5e£ta[t]  tov  6eov  <T(p[r]  ■  •  •. 
Line  18  of  the  second,  [OtvTa  i(p'  lepeus  AucrtxX]^oi;[s)  ’Zvira\7]TT{iov )  •  x€lP 
[II ]pop.tvov  •  •  •. 

1  CIA.  II.  I,  Add.  Nov.  477  b.  [Tp]6cro8ov  7roir](rdp.ei’OS  irpos  TTjp.  (3ov\rjv  a7T7777eX[X]ei' 

2  CIA.  II.  1,  Add.  Nov.  373  b;  477  b  and  r;  567  b.  Similar  decrees  were 
voted  in  other  cults.  Cf.  CIA.  II.  1,  453;  457. 

3  CIA.  III.  1,  263;  287.  4  Coll.  3052. 

5  Le  Bas-Foucart,  352  j.  Immerwahr,  Die  Kulte  u.  Mythen  Arkadiens,  p.  176  ff . 

6  Hermes,  XXI.  p.  91,  1-6.  7  Coll.  3052.  8  See  Chapter  VII.  p.  80. 


ATTENDANTS  OF  THE  TEMPLE. 


49 


In  Epidauros,  Diogenes,  who  was  not  only  a  priest  but  an 
hierophant  1  and  propole  of  Zeus,  dedicates  to  Zeus  and 
Helios  a  tablet  of  some  length,2  and  shorter  ones  to  Apollo, 
Selene,  Telesphoros,  Hygieia,  Apollo  Maleatas  and  Asklepios.3 

Historically  considered,  a  priest  was  such  from  his  position 
at  the  head  of  his  family.  In  the  worship  of  the  family  gods, 
the  duties  of  sacrifice  and  prayer  devolved  upon  the  oldest  son. 
As  the  family  became  the  tribe,  its  head  kept  the  priestly 
duties,  and  if  the  cult  grew  to  be  a  state  religion,  the  king 
or  a  priest  appointed  by  the  state  took  charge  of  it.  This, 
then,  was  the  starting  point ;  a  family  cult,  with  a  priest 
whose  only  special  knowledge  was  of  correct  ritual,  needing 
no  teacher  but  observation,  no  theology  but  intuition.  Such 
a  priesthood  was  hereditary  and  the  office  was  for  life.  When 
a  new  cult  was  introduced  into  a  family,  the  same  would  hold 
good  ;  the  founder  of  a  cult  became  its  minister,  and  trans¬ 
mitted  the  ritual  to  his  sons.  This  primitive  method  survived 
in  some  of  the  temples  of  Asklepios.  In  Pergamon  the  office 
passed  from  father  to  son.4  An  inscription  from  Lebena, 
which  is  a  prayer  to  Asklepios  for  additional  water  facilities 
in  the  temple,  alludes  to  a  miraculous  disclosure  to  Aristonymos 
at  some  former  time,  and  prayer  is  made  for  a  similar  miracle 
for  the  present  priest,  Soarchos,  son  of  Agagas,  who  is  now  in 
the  forty-seventh  year  of  his  office.  Agagas  had  also  been  a 
priest  of  Asklepios,  and  his  son  had  assumed  his  duties  under 
the  title  of  rtra?  irarepos,  a  legal  term  in  use  in  Gortyna  for 
one  who  assumes  responsibility  for  another.5  It  is  scarcely 
to  be  doubted  that  here,  too,  the  priesthood  was  hereditary. 
Such  was  also  the  case  in  Lesbos.6 


1  Another  priest  was  also  a  Hierophant.  Bau.  62.  2  Bau.  1. 

8  Bau.  37-42.  Cf.  Bau.  24;  47;  53;  57;  57  a ;  58;  62;  63;  67;  68;  97.  CIA. 

III.  1,  Add.  et  Corr.  102  a,  b  and  c.  CIG.  1177;  1178. 

4  Aristid.  521,  1 1,  raorri  p.01  eooKei  6  iepeus  o  tou  ’ \<XK\r)mov  ovtos  6  eri  vvv  uv  Kai 
6  tovtov  irdirwos,  4(f)  ov  ra  TroWa.  Kai  p.eyd\ a  ws  4irvv0avbp.eda  fxa-podpyrjaev  6  6(bs 

xal  •  •  *.  5  Philol.  1890,  p.  583. 

6  Coll.  260.  (pars  81a  y 4veo<;  rcD  'ZojTrjpos  ’ A(TK\r]iri(v  Kai  tpevs  81a  (i'uo  Ae«r/3i'ots. 


50 


THE  CULT  OF  ASKLEPIOS. 


Evidence  of  the  purchase  of  priesthood  is  found  in  an 
inscription  of  about  200  b.c.,  from  Chalkedon.1  Any  one 
who  is  eligible  for  public  office,  sound  in  mind  and  body,  may 
buy  the  priesthood  for  himself  or  his  son.  The  purchaser  shall 
pay  in  two  installments,  after  the  second  of  which  he  is  conse¬ 
crated.  Whatever  expense  is  incurred  during  this  ceremony 
is  defrayed  by  the  priest.  If  any  one  disputes  his  claim,  he 
renders  himself  liable  to  a  fine  of  a  thousand  drachmas  to 
be  paid  to  the  treasury  of  Asklepios.  The  price  of  the 
priesthood  shall  be  about  five  thousand  drachmas  with  an 
added  tax. 

In  Athens,  the  cult  was  on  a  very  different  basis.  The 
control  which  the  state  assumed  over  the  political  life  of  its 
members  was  extended  to  include  the  religious  life.  For  to 
the  Greek,  religion  was  not  a  personal  matter.  He  had  no 
religious  opinions.  Religion  consisted  merely  of  an  observance 
of  certain  traditional  usages  which  was  the  only  expression  of 
the  relation  of  suppliant  and  divinity.  The  state  had  every 
right  to  interfere  and  to  prescribe  that  for  its  safety  a  certain 
ritual  be  performed.  If  a  neglect  of  proper  sacrifice  and  prayer 
could  bring  calamity  in  form  of  pestilence  or  war,  the  city 
must  take  precautions  against  such  disaster,  and  cults  came 
to  be  a  vital  part  of  the  public  life.  Hence  numerous 
decrees  in  Athens  relate  to  the  Asklepios  cult.  In  the 
fourth  century,  the  cult  was  entirely  under  the  control  of  the 
state.  A  priest  who  wishes  to  repair  and  restore  parts  of 
the  temple  at  his  own  expense  petitions  the  state,  and  the 
Boule  gravely  permits  him  to  do  so.2  The  order  of  ritual  is 
prescribed  by  the  state.  A  priest  is  praised  for  his  zeal  in 
performing  certain  political  duties  which  devolve  upon  him 


1  Coll.  3052.  See  Dittenberger  in  Hermes,  XVI.  p.  164  ff.  The  sale  of  the 
office,  though  occurring  but  once  in  the  cult  of  Asklepios,  was  not  uncommon  in 
other  cults.  A  thorough  investigation  of  this  usage  in  Erythrae  has  been  made 
by  Dr.  Gaebler,  Erythrae.  Untersuchinigen  iiber  die  Geschichte  u.  die  Verfassimg 
der  Stadt  im  Zeitalter  des  Hellenismus.  Berlin,  1892. 

2  CIA.  II.  1,  Add.  et  Corr.  489  b. 


ATTENDANTS  OF  THE  TEMPLE. 


5  1 


by  the  law.1  So  we  are  not  surprised  to  find  that  the  priests 
were  chosen  as  any  other  official  of  the  state,  by  lot,  annually. 
For  one  as  well  as  another  can  perform  the  sacrifice,  repeat 
the  prayers  and  chant  the  paeans.  A  knowledge  of  correct 
ritual  was  the  only  requisite  for  the  office.  Heretical  opinions 
were  unknown.  We  have  clear  evidence  of  the  choice  by  lot 
in  Athens,2  while  the  length  of  the  term  of  office,  namely, 
one  year,  points  to  the  same  method  of  choice.3  Besides  the 
direct  limitation  of  the  length  of  office,  the  decrees  relating 
to  the  cult  were  dated  by  the  name  of  the  priest,  eirl  lepecos, 
or  without  the  preposition,4  and  in  Epidauros  with  eVou?.5 

The  lots  were  cast  some  time  before  the  priest  came  into 
office.  Diokles,  who  petitioned  for  the  right  to  repair  the 
temple,  did  so  in  the  archonship  of  Lysander,  and  entered 
upon  his  duties  in  the  archonship  of  Lysiades.  The  state¬ 
ments  of  Mr.  Headlam,  about  this  method  of  appointing 
religious  officials,  in  a  recent  essay  on  election  by  lot,  are  at 
variance  with  what  I  have  assumed  in  regard  to  the  develop¬ 
ment  of  a  cult.  According  to  him,  the  lot  is  a  method  of 
learning  the  will  of  the  gods,  which  made  it  peculiarly  fitting 
for  the  election  of  a  priest  that  “the  God  himself  should 
choose  those  who  were  to  serve  him.  .  .  .  This  custom  pre¬ 
vailed  till  the  latest  times,  and  though  it  had  probably  become 
a  mere  ritual  observance,  it  is  at  least  a  sign  that  the  appoint¬ 
ment  of  a  priest  had  not  the  highest  validity  unless  it  had 
received  the  express  sanction  of  the  God.  It  is  easy,  then, 
to  assume  that  the  lot  which  was  so  essential  a  part  of  the 


1  CIA.  II.  I,  Add.  Nov.  477  b.  Kara  [ra]  \pr)(biap.aTa.  CIA.  II.  I,  Add.  Nov. 
567  b.  eTri/jieXeiTcu  5b  Kal  ttj s  KXrjpdxxeujs  ru v  5iKaa[Tr)]piu}v  Kal  tCjv  dXXwv  wi>  avrcp  ot 
r[e]  vbpLoi  Kal  ra  \prj(piap.aTa  7 rpoaT&TTovaiv  SiKaiojs  Kal  Kara  to(u)s  v6p.ov s  •  *  *. 

2  CIA.  II.  1,  Add.  Nov.  567  b.  ‘fciAfus  Xaxuv  iepeus  tov  '  Agk.  •  •  •  CIA.  II.  1, 
Add.  et  Corr.  489  A  6  elXr)x<ds  iepeus  '  AckX^tiou  •  •  •  CIA.  II.  1,  Add.  Nov. 
352  b.  t8v  [iepba  rbv  del  Xa\vxdvovT[a  •  •  • 

8  CIA.  II.  r,  Add.  et  Corr.  453  b.  6  7 ei>6pie[vos  iepeus  ’ AaKA-qinou  Kal 

Tyieias  ort]  rbi>  iirl  T ip.dpxov  dpxoi'Tos  ^[viaurbu. 

4  CIA.  III.  1,  693. 

6  Bau.  6  a  and  b;  61,  17. 


52 


THE  CULT  OF  ASKLEPIOS. 


religious  ceremonial,  retained  its  religious  significance  when 
used  for  political  purposes  ;  and  even  to  draw  the  conclusion 
that  the  religious  belief  was  really  the  chief  reason  why  it  was 
so  extensively  used.”  1 

I  should  myself  be  willing  to  believe  that  the  use  of  the  lot 
in  political  affairs  was  a  survival  of  a  time  when  the  gods  were 
believed  to  exercise  control  over  affairs  of  the  state,  and  that 
the  casting  came  to  be  a  meaningless  observance,  but  in  view 
of  the  original  tribal  element  in  Greek  cults,  it  seems  hardly 
possible  that  such  was  the  primitive  method  of  priest  selec¬ 
tion.  It  is  only  at  Athens  that  the  system  was  in  vogue. 
Mr.  Headlam  himself  instances  examples  enough  to  show  that 
in  the  fifth  century  nearly  all  religious  feeling  was  lost  in  the 
ceremony.  So  when  we  find  the  priests  of  Asklepios  chosen 
annually  by  lot,  we  must  recognize  that  the  cult  has  come  under 
the  jurisdiction  of  the  state,  and  that  the  usage  of  state  officials 
has  been  introduced  and  has  supplanted  an  earlier  system. 

There  is  an  exception  to  the  general  rule  of  choice  by  lot, 
which  is  found  in  an  inscription  of  the  time  of  Demosthenes.2 * 
Demon,  a  relative  of  Demosthenes,8  was  by  oracle  commanded 
to  give  his  house  and  orchard  to  Asklepios,  and  to  become  priest. 

In  Kos,  the  priests  were  yearly  appointed  from  one  of  the 
tribes  Kara  Oeiav  KeXevatv,  an  ambiguous  expression  which  may 
imply  the  use  either  of  lot  or  direct  oracle.4  It  is  more  prob¬ 
able  that  the  former  prevailed.  The  limitation  of  the  choice 
to  a  single  family  suggests  that  the  science  of  medicine  was  at 
this  time  confined  to  a  fraternity. 

During  the  later  years  of  the  cult,  a  second  priest  held  office 
for  life.5 6  There  were  also  priests  for  life  in  Kos,G  Stratonikeia 
in  Karia,7  and  Thera.8 


1  Election  by  Lot  at  Athens.  James  Wycliffe  Headlam.  Cambridge,  189T. 

Introd.  pp.  5-6.  2  CIA.  II.  3,  1654. 

3  Pint.  Demosth.  XXVII.  4  Paton  and  Hicks,  Inscr.  of  Cos.  No.  103. 

5  CIA.  III.  1,  132;  Add.  et  Corr.  68  a  and  b  ;  229  a. 

6  BCH.  V.  p.  474.  7  PC  IT  XII.  p.  88. 

8  Ross.  Inscr.  Ined.  II.  221. 


ATTENDANTS  OF  THE  TEMPLE. 


53 


From  the  Epiclaurian  inscriptions  there  is  little  to  throw 
light  on  the  selection  of  priests.  The  term  of  office  was  one 
year,  if  we  may  judge  from  the  dating  of  a  few  inscriptions  by 
the  name  of  the  priest.1  Foucart  suggests  that  the  'hcava  in 
use  in  Epidauros  were  intended  for  the  priests  of  the  different 
temples  within  the  enclosure,  and  as  they  were  annually  chosen, 
their  names  were  not  given,  while  the  va/copos  and  the  7rvp(f)6po<; 
are  mentioned  by  name,  as  they  held  office  for  life. 

The  attendant  who  is  most  frequently  mentioned  in  con¬ 
nection  with  the  Asklepieia  is  the  vec orcopos,  or  fd/copo?,  the 
form  used  at  Athens  and  in  an  inscription  from  Bresos.2 

The  care  of  the  property  of  the  god  devolved  upon  him, 
subject,  always,  to  the  supervision  of  the  priest.3  In  Oropos 
the  priest  compelled  him,  according  to  law,  to  care  for  the 
sanctuary  and  those  who  come  into  it.  He  inscribed  the 
names  of  the  suppliants  and  their  homes  upon  a  post  in  the 
temple,  and  took  charge  of  the  deposit  of  offerings.4  The 
neocore  was  in  fact  the  representative  of  the  priest.  He 
helped  to  arrange  the  images,  and  otherwise  make  prepara¬ 
tion  for  the  sacrifices.5  From  Crete  we  have  directions  for 
the  surrender  of  duties  on  the  expiration  of  office.  Here  the 
neocore  was  responsible  for  the  utensils  and  treasury  of  the 
temple.6  Sometimes  he  had  charge  of  the  keys,  which  were 
usually  entrusted  to  special  officials.7  The  neocore  might 
take  the  place  of  the  priest  also  in  the  administration  of 
ritual.  In  Kos  he  declared  the  omens  and  offered  prayer 
to  the  god  for  the  suppliants.8  In  Pergamon  there  were  two 


1  Bau.  6  a  and  b\  6o;  6i.  Coll.  3025. 

2  Coll.  255. 

3  The  word  veuxbpos  has  usually  been  interpreted  as  temple-sweeper.  Et.  Mag. 
6  rbv  vabv  xoapQv  xai  a apwv.  Suidas,  however,  contradicts  this.  Newxbpos  5b  oux 
6  crapCiv  Tbv  vcuv,  a\\’  6  iTripbe\ovp.evos  avrov. 

4  Hermes,  XXI.  p.  92. 

5  CIA.  III.  I,  Add.  et  Corr.  68  c.  •  •  *  faxopevojv  r a  £(p8ia  tirecrxevaaa  xai  7-771/ 
Tpdire^av. 

6  Philol.  1890,  p.  5S7,  1.  6. 

8  Ilerond.  IV.  11.  40;  45;  90. 


7  Aristid.  447,  29. 


54 


THE  CULT  OF  ASKLEPIOS. 


neocores  who  interpreted  dreams  and  took  active  part  in  the 
services.1  In  Epidauros  was  but  one  neocore  for  the  whole 
precinct,  though  it  included  several  temples.  The  office  was, 
as  has  been  shown,  for  life. 

In  Athens  the  ^atcopos  was  of  great  importance,  for  his 
name  was  used  with  that  of  the  priest  and  archon  to  date 
many  inscriptions  relating  to  the  cult,  which  shows  that  he, 
too,  held  office  but  for  a  year.2 3  He  was  appointed  as  the 
priest  was,  and  like  his  superior  officer,  dedicated  tablets  after 
his  work  was  done.8  In  one  case  he  laid  at  his  own  expense, 
and  dedicated  to  Asklepios  and  Hygieia,  the  flooring  in  the 
vestibule  and  about  the  altar.4  Diaphantos  left  a  long  and 
elaborate  prayer  for  help,  and  a  thank-offering  for  recovery 
from  illness.6  Sometimes  the  fd/copo?  was  a  physician,  and 
a  decree  was  voted  in  his  honor.6  There  was  an  assistant 
zacore  at  Athens,  chosen  and  holding  office  in  the  same  way  as 
the  zacore.7 

There  is  also  a  third  name,  7rpo7roXo9,  which  is  given  to  the 
attendant  nearest  the  priest  in  importance.  The  chief  source 
of  information  about  him  is  the  scene  in  Plutos,  where  he 
extinguishes  the  lights  and  tells  the  suppliants  to  sleep.  The 
Scholiast  writes  that  he  is  the  z'ew/co'po?,  but  again  that  he  is 
the  lepevs8  *  The  second  statement  holds  good  in  Epidauros, 
for  Diogenes,  who  is  a  priest  of  Apollo,  is  a  propole  of  Zeus.9 

The  importance  of  the  key-keeper  has  already  been  men¬ 
tioned.  In  Athens  his  name  appears  to  determine  the  date 
of  decrees.10  There  is  no  allusion  to  the  office  in  Epidauros, 
nor  at  Pergamon,  where  the  neocore  has  charge  of  the  keys.. 


1  Aristid.  473,  5;  474,  12;  494,  n. 

2  CIA.  III.  1,  Add.  et  Corr.  132  0  ;  181  c,  f  and  h.  See  Index. 

3  CIA.  III.  1,  102.  See  Index. 

4  CIA.  III.  1,  Add.  et  Corr.  68  and /  5  CIA.  III.  1,  Add.  et  Corr.  171  a. 

6  CIA.  III.  1,  780;  Add.  et  Corr.  780  a,  b  and  c. 

7  CIA.  III.  1,  Add.  et  Corr.  894  a.  8  Sch.  Arist.  Plut.  670. 

9  Bau.  1,  10. 

10  CIA.  III.  1,  Add.  et.  Corr.  102  a  ;  780  a. 


4 


ATTENDANTS  OF  THE  TEMPLE. 


55 


It  is  likely  that  the  office  of  the  was  extended  in 

Athens  in  the  same  way  as  that  of  the  vecotcopos,  and  that 
its  duties  were  ritualistic  rather  than  actual,  and  existed  sepa¬ 
rately  only  in  Athens,  where  the  ritual  was  most  elaborate. 
It  was  the  custom  for  the  priest  to  appoint  his  son  as  key- 
keeper,  which  confirms  this  conclusion,1  for  his  daughters  were 
chosen  by  him  to  assist  in  the  ceremony  connected  with  the 
processions.2 

The  duty  of  lighting  the  altar-fire  was  important  enough 
to  necessitate  the  appointment  of  an  officer  called  Trvpcfropos. 
The  office  is  frequently  mentioned  in  Epidauros,  though  in 
the  inscriptions  the  participle,  irupfyopijaas,  is  used  rather  than 
the  noun.  The  dedications  by  one  who  styles  himself  a  fire- 
bearer  furnish  no  clue  to  the  duties  of  the  office.3  The  parents 
of  Menander  dedicated  their  son  to  be  a  i rvp(f)6po<;  in  the  service 
of  Asklepios  and  Apollo.4 

In  some  instances  the  duty  of  lighting  the  altar-fire  was  per¬ 
formed  by  young  boys,  who  filled  the  office  of  incense-bearer. 
In  one  instance  we  know  this  was  the  case,  6  iraU  6  ron  6 eon 
7 Tvp(popwv,5 *  but  the  tense  is  not  the  usual  one,  and  so  the 
“boy”  may  be  but  a  substitute  for  the  regular  attendant.  Yet 
the  present  tense  of  the  participle  is  regularly  used  in  other 
cults,  as  in  Laconian  rov  alv  (f)epa)v.G  The  jrvpcfxjpos  held  office 
for  life.  There  is  but  a  single  mention  of  the  fire-bearer  in 
Athens.7  The  pdyipos  took  part  in  the  service  in  Epidauros, 
and  consecrated  a  stone  to  Asklepios.8  An  [epofcrjpv £  is  men- 


1  CIA.  II.  1,  Add.  et  Corr.  453  b  and  c. 

2  CIA.  II.  1,  Add.  et  Corr.  453  b;  II.  3,  1204;  III.  1,  Add.  et  Corr.  920  a. 

3  Bau.  5;  6  a  and  b  ;  55;  69 ;  72.  CIG.  1 178. 

4  Bau.  49.  I  am  led  to  this  conclusion  by  the  employment  of  the  genitive  case 
of  the  name  of  the  god  with  Trvpocpopriaas  in  other  inscriptions  instead  of  the  more 
logical  dative,  an  example  of  syntactical  “  contamination  ”  borrowed  from  the 
phrase  -rrvpofpbpos  ’ A(tk\t)ttiov.  The  dative  in  this  place  is  probably  governed  by 
some  verb  easily  supplied,  as  avaridtvcu,  which  is  used  for  the  consecration  of  a 
slave  to  Serapis  and  Isis  in  Orchomenos.  BCII.  IV.  p.  91,  1.  ro. 

5  Ilau-  59-  43-  c  Cauer,  33,  51. 

7  CIA.  III.  I,  693.  \<TK\iyKiov  p.e  5p.ua  7 rvp(f)6po[v,  £e»/e,]  •  •  • 


8  Bau.  101. 


56 


THE  CULT  OF  ASKLEPIOS. 


tioned  in  an  Athenian  inscription,  but  there  is  no  evidence  that 
the  cult  had  a  special  officer  of  this  sort.1  An  unusual  title, 
la po py os,  is  found  in  Crete.  There  are  but  two  attendants, 
the  neocore,  and  this  one,  who  takes  the  place  of  priest  or 
head  of  the  sanctuary.2  The  janitor,  Ovpcopds,  at  Pergamon, 
who  brings  in  the  lights,  is  one  of  the  many  minor  attendants.3 4 

A  body  of  men  lived  at  the  temples  who  had  nothing  to 
do  with  the  ritual,  but  assisted  in  the  care  of  the  patients. 
Aristides  calls  them  7 ravres  oi  irepl  tov  Oe'ov  OeparrevraL*  They 
assist  a  man  to  a  seat,5  they  follow  the  “god,”  and  aid  in 
surgical  operations  by  holding  the  patient,6  attempt  operations 
themselves,7  and  carry  a  paralytic  before  the  temple.8  In  the 
scene  from  the  Plutos  the  surgeon  is  accompanied  by  two 
women,  and  a  young  boy  brings  a  mortar  and  pestle.9  There 
is  little  evidence  of  surgery  at  Athens,  and  the  assistance  of 
men  is  not  required.  Light  duties  about  the  temple  were 
performed  by  boys  who  formed  the  choir.10 


1  CIA.  III.  1,  Add.  et  Corr.  780  a. 

2  Philol.  1890,  p.  587,  1.  5.  3  Aristid.  433,  16. 

4  Aristid.  477,  15;  477,  26,  kcu  riva  tlov  virrjpeTCov  id wv  •  •  *. 

5  Bau.  59,  1 14.  6  Bau.  80,  40.  7  Bau.  80,  12. 

8  Bau.  80,  1 1 3.  9  Arist.  Plut.  710.  10  Bau.  60,  19.  Aristid.  470,  6. 


CHAPTER  V. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA. 

The  relation  of  priests  to  physicians  in  the  temple  is  a  point 
in  dispute  which  can  be  determined  only  by  a  study  of  the  cult 
in  different  localities  and  at  different  times.  This  will  show 
a  variety  of  usage ;  where  the  emphasis  was  ritualistic,  the 
physician  was  subordinate  to  the  priest  and  even  wanting  in 
some  instances,  but  if  the  treatment  of  suppliants  was  at  all 
scientific,  the  priest  left  the  suppliant  at  the  door  of  the 
sleeping-room,  and  a  physician  took  the  charge.  In  some  places 
the  cult  was  a  worship  of  the  god  Asklepios,  while  in  others, 
the  temple  became  a  hospital  and  the  cult  was  subordinated. 
Such  was  the  historical  development  of  the  whole  institution 
also.  For  the  worship  of  the  god,  a  priest  was  necessary  only 
for  the  purpose  of  conducting  the  sacrifices,  offering  prayers, 
and  interpreting  dreams.  From  the  nature  of  the  cures  which 
were  effected,  we  may  judge  whether  there  was  any  scientific 
handling  of  the  cases.  Attestations  of  the  cures  are  of  three 
kinds  :  first,  the  votive  offerings  left  by  patients,  which  rep¬ 
resent  the  cured  portion  of  the  body  ;  second,  the  steles  which 
tell  the  history  of  cures  ;  and  last,  a  scanty  collection  of 
allusions  in  literature. 

Votive  offerings  from  Athens  representing  parts  of  the 
body  are  known  to  us  through  inventories.1  These  included 
almost  every  part  of  the  body,  besides  representations  of  the 
entire  person.  The  most  common  offering  is  a  pair  of  eyes, 
gold  or  silver,  showing  that  diseases  of  the  eyes  were  even 
more  prevalent  in  Greece  than  now.  Aristophanes  appropriately 
pictures  the  cure  of  a  blind  god.  Some  sort  of  truth  must 
have  been  beneath  the  devotion  which  consecrated  these 


i  CIA.  II.  2,  766;  767;  835;  836;  839. 


58 


THE  CULT  OF  ASKLEPIOS. 


objects.  Had  the  ritual  been  purely  religious,  these  offer¬ 
ings  would  have  been  such  as  to  please  the  deity,  not  to  show 
gratitude.  But  proof  of  a  cure  is  no  proof  of  its  method.  A 
model  of  a  man’s  hand  may  indicate  a  cure  by  miracle  or 
scientific  treatment.  As  far  as  direct  record  goes,  the  cures 
were  effected  by  miracle  only,  as  was  supposed  by  the  credu¬ 
lous.  The  existence  of  a  great  school  of  physicians  at  Athens 
who  sacrifice  every  year  to  Asklepios  as  their  patron,  points  to 
a  lack  of  competition  between  sacred  and  secular  practice.1 
There  may  have  been  physicians  in  the  Asklepieion,  but  their 
presence  is  neither  necessary  nor  can  it  be  proved.  The  priest 
was  not  a  physician  except  in  a  few  instances  where  after  his 
name  the  title  tarpon  is  added  as  something  unusual.  The 
same  occurs  in  the  case  of  the  zacore  several  times.  If  these 
offices  had  been  hereditary,  we  can  conceive  that  the  priest  and 
physician  might  have  been  the  same,  and  that  medical  skill  as 
well  as  knowledge  of  ritual  might  have  been  handed  from 
father  to  son.  But  both  priest  and  zacore  were  chosen  by  lot, 
nor  is  there  any  reason  to  suppose  that  they  were  taken  from  a 
class  of  physicians.  There  is  no  proof  that  it  was  not  so,  but 
the  presumption  is  on  the  side  of  what  is  customary  in  other 
cults.  As  far  as  any  recorded  cures  in  Athens  go,  there  is 
nothing  to  show  anything  more  than  the  working  of  super¬ 
stition  upon  the  credulous.  Although  offerings  are  recorded 
in  a  time  of  which  we  know  much,  among  all  the  names  of 
suppliants  not  one  is  that  of  a  well-known  citizen.  Does  this 
not  suggest  that  the  use  of  the  oracle  was  confined  to  the  more 
ignorant  classes,  at  least  as  a  place  of  healing?  For  we  must 
not  suppose  that  the  cult  had  an  inferior  position  in  the 
religious  life  of  Athens.  The  balance  of  evidence  leads  one 
to  suppose  that  a  well-informed  citizen  trusted  in  physicians 
rather  than  gods,  and  let  his  physician  pray  and  offer  thanks 
for  his  recovery.  The  cult  in  Athens  was  so  entirely  under 
direction  of  law,  that  had  there  been  an  appointed  physician 


1  CIA.  II.  i,  Add.  Nov.  352  b;  II.  3,  1449.  Cf.  CIG.  5974. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA. 


59 


in  the  temple,  we  could  scarcely  have  failed  to  know  it.  But 
beyond  a  doubt,  the  priest  or  zacore  had  some  practical  knowl¬ 
edge  of  medicine,  and  the  amusing  scene  in  the  Plutos  has 
much  that  is  true  in  it.  The  nightly  recurrence  of  the  same 
malady  must  have  given  familiarity  with  it,  and  knowledge  of 
its  treatment.  It  would  not  have  done  for  a  sleeper  to  pass 
the  night  without  a  dream.  So  in  the  dim  light,  the  priest 
and  his  attendants  lay  a  hand  on  this  one  and  that.  The 
miracle  comes  to  him  who  expects  it.  In  the  morning  the 
dream  is  told,  and  wisely  interpreted  by  the  priest,  a  few 
simple  directions  are  given,  and  the  cure  is  effected. 

A  consideration  of  the  Epidaurian  steles  shows  a  different 
state  of  affairs.  There  is,  too,  a  variety  of  usage  shown  in  the 
early  records  and  those  of  the  later  days  of  the  Roman  Empire. 
The  main  evidence  is  given  on  two  of  the  six  steles  which 
were  in  Epidauros  in  the  time  of  Pausanias.  These  date 
from  the  third  century  before  Christ.  They  bear  the  same 
formulas  :  —  a/iepa ?  Se  yevopevas  irytr/9  itjrjXOe  *  e/c  tovtov  vy tr/? 
iyevero  •  /cal  evvirviov  elSe.  Usually  the  patient’s  name  is  in 
the  nominative  case  with  an  adjective  which  describes  the 
disease.  The  dialect  is  the  Doric  /coivrj ,  and  the  style  is 
uniformly  simple.  This  uniformity  points  to  a  single  hand  in 
the  records,  either  of  a  priest  or  an  assistant.  Similar  steles 
were  in  Kos  and  Trikka,  1  but  of  these  nothing  has  been 
found.  It  is  said  that  Hippocrates  learned  much  of  the 
nature  of  disease  and  its  remedies  from  the  cures  which  were 
recorded  in  Kos.2 *  Aristides  is  familiar  with  records  left 
by  suppliants.8  In  Epidauros  the  suppliants  left  tablets  of 
their  own,4 * * *  and  cure-steles  were  collections  of  temple  traditions 


1  Strab.  VIII.  6,  15.  2  Pliny,  N.  H.  29,  2. 

3  Aristid.  66,  9.  koI  KOTaXbyovcnv  &\\os  &\\o  n,  ol  pbv  air'o  crrSpaTos  outumtI 

<ppdfovres,  oi  8b  bv  tois  dvadr/paoLv  b^r/yodpevoi. 

4  Bau.  59,  7.  rvxovaa  8b  tootojv  bi rl  t8  dvdOepo  ineypd\f/aTo  • 

oo  p.tyedos  irivaKOS  OaupLaarbov,  aWa  t8  deiov , 

7r b vO'  Htt)  cJs  bKurjcre  by  yaarpl  K \bio  fiapos,  bare 

byKa.TeKoip.d0Ti,  koI  piv  eOtjKe  oyiij. 


6o 


THE  CULT  OF  ASKLEPIOS. 


« 


which  until  the  third  century  were  either  transmitted  verbally, 
or  recorded  on  the  slabs  left  by  the  patients.  Four  methods 
of  cure  were  in  use  at  this  early  date  :  surgery,  use  of  drugs, 
hypnotic  treatment,  and  what  may  be  called  a  miracle  cure,  in 
cases  for  which  no  remedy  is  mentioned  except  the  necessary 
sleep  in  the  temple. 

If  the  surgical  reports  are  at  all  true,  it  amounts  to  little  less 
than  a  miracle  that  the  patients  lived  through  the  operations, 
to  say  nothing  of  a  cure  being  performed.  Surgery  is  the 
most  natural  method,  which  goes  farther  back  than  the  beliefs 
in  charms  and  incantations.  To  cut  off  a  part  to  save  the 
whole  is  the  wholesome  doctrine  of  an  early  and  unreflecting 
age.1  Burning  and  cutting  were  familiar  to  the  thought  of  the 
Greeks  of  the  classical  time.2  Aristogeiton  was  to  be  elimi¬ 
nated  from  the  state  as  physicians  burn  or  cut  a  cancer  or 
other  such  plague  from  the  body.3  Plato  knows  of  four 
means  employed  by  physicians,  and  first  in  his  mind  come 
burning  and  cutting.4  A  large  number  of  the  cures  at  Epi- 
dauros  are  effected  by  surgery.  It  is  employed  for  an  ulcer 
in  a  case  when  the  attendant  of  the  god,  that  is,  the  surgeon, 
had  difficulty  in  holding  the  patient.  The  floor  covered  with 
blood  proved  the  reality  of  the  operation.5  Shrunken  eyelids 
were  cut  that  a  drug  might  be  poured  in.6  A  soldier  whose 
eyesight  was  destroyed  by  a  spear,  the  point  of  which  he  had 
carried  for  a  year  in  his  face,  had  the  spear  removed  and  the 
sight  restored.7  Another  spear  point  was  taken  from  the  jaw 
of  a  patient,8  and  one  from  the  lung  of  another.9  A  Laconian 
woman,  Arata,  was  afflicted  with  dropsy.  As  she  was  too  ill 


1  Aristid.  472,  18.  5eiv  8£  ical  roO  ctcu/acitos  avrov  Trapa.Ttp.veiv  virtp  cruTTjpias  rod 
iravros. 

2  Aeschyl.  Agam.  849. 


8  Demosth.  798,  95. 
5  Bau.  80,  45. 

8  Bau.  59,  95. 


4  Plato,  Prot.  354  A. 


6  Bau.  59,  40. 
9  Bau.  80,  55. 


7  Bau.  80,  64. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA. 


6l 


to  visit  the  sanctuary  herself,  her  mother  dreamed  for  her,  and 
had  a  vision  of  the  god  cutting  off  her  daughter’s  head  and 
letting  the  water  run  from  the  neck.  Then  the  god  replaced 
the  head.  On  the  mother’s  return,  she  found  her  daughter 
cured,  after  having  had  the  same  vision.1 

On  the  same  stele  is  an  account  which  gives  more  direct 
evidence  concerning  the  antiquity  of  the  cult  at  Epidauros. 
Aristagora  of  Troizen  slept  in  the  Asklepieion  at  that  place,2 
having  a  worm  in  the  intestines.  In  her  vision,  the  “  sons 
of  the  god  ”  cut  off  her  head,  in  the  absence  of  the  god  who 
was  at  Epidauros.  As  they  were  not  able  to  replace  the  head, 
they  sent  for  Asklepios.  In  the  meantime  day  appeared,  and 
the  priest  had  a  vision  of  the  severed  head.  The  next  night 
Aristagora  saw  a  vision  in  which  the  god  came  from  Epidauros 
and  put  back  her  head,  after  which  he  cut  out  the  worm 
properly.  And  yet  this  absurd  story  ends  with  etc  rovrov  vyir/s 
iyevero.  The  same  story  is  quoted  by  Aelian  from  Hippys 
of  Rhegion.3  A  woman  had  a  worm,  and  the  most  skilled 
physicians  had  abandoned  her  case  as  hopeless.  So  she  came 
to  Epidauros  and  prayed  for  treatment.  The  god  was  not 
there,  but  the  £ a/copot  laid  the  woman  where  the  god  was 
accustomed  to  treat  the  patients.  She  became  quiet  at  their 
command,  and  the  attendants,  viroSpoovres  Sew,  did  what 

was  necessary  for  the  cure.  They  removed  her  head  and 
one  put  his  hand  into  her  body  and  drew  out  the  worm,  a 
monstrous  beast.  But  they  could  not  put  back  the  head. 
Then  in  came  the  god  very  angry  at  them  for  attempting 
what  was  beyond  their  skill.  With  his  divine  power  he 
restored  the  head  and  raised  the  woman.  Hippys  lived  in 
the  early  part  of  the  fifth  century,  Aelian  in  the  second 
century  of  our  own  era.  The  malpractice  of  the  attendants 


1  Bau.  80,  i. 

2  This  is  the  only  evidence  in  literature  that  there  was  an  Asklepieion  in 
Troizen,  although  a  coin  bears  the  standing  figure  of  the  god.  Head,  Hist. 
Num.,  p.  371. 

3  Aelian,  H.  A.  IX.  33. 


62 


THE  CULT  OF  ASKLEPIOS. 


of  Troizen  may  have  been  introduced  into  the  temple  tradi¬ 
tion  in  a  spirit  of  rivalry  between  the  two  sanctuaries,  and 
the  version  of  Hippys  be  the  original  form,  or  Hippy s  may 
have  chosen  to  ignore  the  real  scene,  and  transfer  the  whole 
to  Epidauros.  In  either  case,  an  early  date  is  proved  for 
the  cult  at  Epidauros.1 

We  may  come  to  some  definite  conclusions  about  the  attend¬ 
ants  at  Epidauros  from  these  accounts.  The  hand  of  a  skilled 
surgeon  was  needed  in  important  operations,  while  a  number 
of  assistants  were  ready  to  undertake  simple  cures,  and  aid 
the  “god.”  The  surgeon  was  not  the  priest,  but  there  was 
a  double  set  of  officers ;  the  priest,  neocore,  and  so  forth, 
and  the  surgeon  and  his  assistants  who  are  “  sons  of  the 
god,”  probably  a  clan  in  which  medical  knowledge  is  handed 
from  father  to  son. 

Many  of  the  cures  were  effected  by  use  of  drugs,  (pap/xa/ca , 
whose  nature  cannot  be  determined.  An  eyelid  was  cut  and 
a  drug  poured  in  ; 2  one  man  had  no  eyeballs  at  all,  but  an 
application  of  the  drug  to  the  empty  sockets  restored  the 
sight.3  We  are  reminded  of  the  painful  cure  of  Neokles  in 
Athens.4  A  preparation  was  known  for  the  cure  of  baldness  ;5 
an  emetic  was  given.6  There  is  nothing  here  to  imply  an 
extensive  knowledge  of  drugs,  and  so  no  proof  for  or  against 
the  presence  of  a  special  physician. 

A  discussion  of  temple-sleep  from  the  side  of  hypnotism 
has  been  made  by  Dr.  Carl  du  Prel.7  The  ground  taken  is 
that  the  method  of  “temple-sleep”  is  the  same  as  that  in 
use  in  producing  a  hypnotic  state  at  the  present  day,  and  the 
observed  phenomena  are  the  same.  A  cure  is  effected  by 
awakening  a  healing  instinct  in  the  sleeper  himself.  Accord¬ 
ing  to  Dr.  du  Prel,  the  practice  of  temple-sleep  was  imported 


1  Wilamowitz,  Hippys  v.  Rhegion,  Hermes  XIX.  p.  442  ff.  Zacher,  Zu  den 
Heilurkunden  v.  Epid.,  Hermes  XXI.  p.  467  ff. 

2  Bau.  59,  40;  80,  1 21.  3  Bau.  59,  77.  4  Arist.  Plut.  716. 

5  Bau.  59,  124.  6  Bau.  80,  125. 

7  Dr.  Carl  du  Prel,  Die  Mystik  d.  alten  Griechen.  Leipzig,  1888. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA.  63 

from  Egypt.  The  system  of  incubation  in  the  temples  of 
Isis  as  described  by  Diodorus  Siculus,1  and  of  Serapis  accord¬ 
ing  to  Strabo,2  is  similar  to  that  in  the  Greek  temples.  But 
shall  we  on  this  account  believe  that  the  whole  system  was 
an  Egyptian  product  ?  The  dream-oracle  is  sufficiently  natural 
and  ancient  to  antedate  the  introduction  of  Egyptian  deities 
into  Greece.  It  is,  besides,  too  wide-spread  a  method  for 
consulting  the  future  to  belong  exclusively  to  any  one  country 
or  religious  system.  At  the  same  time  one  should  be  willing, 
after  a  careful  consideration  of  the  facts  presented,  to  admit 
that  in  the  Egyptian  healing-oracles  a  system  of  hypnotism 
was  known  and  practiced,  and  upon  the  spread  of  the  worship 
of  Isis  and  Serapis,  in  the  time  of  the  Ptolemies,  that  the 
similarity  in  ritual  to  that  of  the  Greek  dream-gods  led  to 
the  incorporation  of  many  features  of  the  Egyptian  cults  into 
the  Greek  ritual.  The  temples  of  Isis  and  Asklepios  were  not 
far  apart  in  Tithorea3  and  in  Kenchreiai,4  and  in  Boiai  Serapis 
and  Isis  shared  a  temple  with  Asklepios,5  while  in  the  temple 
of  Apollo  in  Aigeira  their  statues  were  near  that  of  Asklepios.6 
A  priest  of  Asklepios  in  a  temple  in  Dacia  dedicated  a  tablet 
to  Serapis.7  The  general  type  of  Asklepios  and  Serapis  was 
the  same,  so  that  Aristides  saw  them  in  a  vision  wonderfully 
like  each  other.8  This  similarity  in  divinity  and  ritual  was 
not  without  its  effect  upon  the  Greek  cult,  and  one  cannot 
doubt  that  the  practice  of  hypnotism  was  introduced  in  the  later 
years  of  the  cult. 

The  following  are  the  cures  which  are  to  be  classed  under 
this  head  :  a  man  having  all  his  fingers  but  one  paralyzed, 
came  as  a  suppliant  to  the  god.  And  seeing  the  records  of 
the  cures,  he  had  no  faith  in  them,  but  ridiculed  what  was 
written.  Going  to  sleep,  he  had  a  vision  ;  it  seemed  that  as 


1  Diodor.  I.  25.  2  Strab.  XVII.  1,  17.  3  Paus.  X.  32,  13. 

4  Paus.  II.  2,  3.  Isis  comes  into  relation  with  Asklepios  in  Pagai.  Jour.  Hell. 
Stud.  VIII.  50. 

5  Paus.  III.  22,  13. 

7  CIL.  III.  1,  973. 


6  Paus.  VII.  26,  7. 
8  Aristid.  500,  19. 


64 


THE  CULT  OF  ASKLEPIOS. 


he  was  playing  at  astragals  by  the  temples  and  was  about  to 
make  a  throw,  the  god  appeared  and  leaped  upon  his  hand 
and  stretched  out  his  fingers.  When  the  god  had  stepped 
off,  it  seemed  that  he  bent  his  hand  together  himself,  and 
stretched  out  each  finger.  When  they  were  all  straightened 
out,  the  god  asked  him  if  he  still  would  disbelieve  the  records 
in  the  temple,  and  he  said,  “  No.” 

“  Then  because  formerly  you  were  incredulous,  you  shall 
have  the  more  occasion  to  assert,  ‘  I  am  now  incredulous  of 
nothing  which  is  not  incredible.’  ”  1 

A  lame  man  is  told  to  go  down  a  ladder,  and  his  lameness 
is  cured.2  A  paralytic  man  being  told  to  go  and  fetch  the 
largest  stone  he  can  into  the  Hieron,  brings  the  stone  which 
lay  before  the  afiarov.2. 

Magnetic  treatment,  rubbing  and  laying  on  of  hands  played 
some  part  in  the  cures.  Its  value  had  been  known  for  a  long 
time,4  and  Aristophanes  saw  it  in  Athens.5  A  blind  man’s 
sight  was  restored  by  the  fingers  of  the  god,6  and  a  barren 
woman  received  help  in  the  same  way.7  Besides  the  evidence 
of  the  steles,  there  are  a  few  allusions  in  literature  to  the 
healing  hand  of  Asklepios.8 

The  remaining  cures  recorded  in  Epidauros,  if  cures  and  not 
fictions  to  impose  upon  suppliants,  are  inexplicable.  As  they 
stand,  they  are  miracles,  pure  and  simple,  and  between  them 
and  those  of  the  New  Testament  there  is  a  striking  parallel¬ 
ism,  as  has  been  noticed  by  Baunack,  pages  145  and  146. 
Women  came  to  the  temple  praying  for  the  delivery  of  their 


1  Bau.  59,  22.  For  conjectural  readings  in  the  last  few  lines,  see  Bau.  p.  122, 

note  6,  and  Merriam  in  Gaillard’s  Medical  Journal,  May,  1885. 

2  Bau.  80,  87.  3  Bau.  59,  107. 

4  Solon  Frag.  13. 

7 roXXa/a  8’  6X17775  oSvvtjs  p.£ya  yiyverai  a\yos 

k'  ovk  dv  tcs  XvacLLT  777 rta  <pa.pp.aKa  8ov s 
t8 v  Ka.Ka.is  vovaoLai  KVK&pevov  apya\6ais  re 

apapevos  %eipot v  aipa  Tidtja  67177. 

5  Arist.  Plut.  728.  6  Bau.  59,  120.  7  Bau.  80,  61. 

8  Aelian.  d7rocr7r.  99.  Julian,  Ep.  34,  406  d\  61,  450  a.  Suid.  art.  QebiropTros. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA. 


65 


children,  and  in  the  morning  the  children  were  born.1  A  dumb 
boy  came  to  the  temple  with  his  father.  After  the  sacrifice 
was  made,  the  fire-bearer  of  the  god  turned  to  the  father  and 
said,  “  Will  you  promise  to  pay  the  fees  within  a  year  if  you 
gain  your  object  in  coming  ?  ”  And  the  boy  suddenly  cried,  “  I 
promise.”  And  his  father  in  astonishment  bade  him  speak 
again,  which  he  did,  and  was  cured.2  The  blind  were  cured  by 
the  night’s  sleep  in  the  temple.3  Pausanias  tells  a  legend  of  • 
the  temple  of  Asklepios  at  Naupaktos  about  another  person 
miraculously  cured  of  blindness.  The  temple  was  built  by  one 
Phalysios,  who  had  an  ailment  in  his  eyes  and  was  nearly  blind. 
The  god  of  Epidauros  sent  to  him  the  poetess  Anyte  with  a 
sealed  letter,  which  she  found  in  her  hands  on  awaking  from 
a  vision  of  the  god.  She  sailed  to  Naupaktos  and  bade  Phaly¬ 
sios  remove  the  seal  and  read  what  was  written.  Though  he  was 
clearly  unable  to  read  from  his  blindness,  yet,  with  faith  in  the 
god,  having  broken  open  the  seal,  he  became  cured  by  looking 
at  the  letter,  and  gave  Anyte  two  thousand  gold  staters,  which 
was  the  sum  mentioned  in  the  letter.4  One  of  the  inscriptions 
notes  an  establishment  of  another  Asklepieion  under  similar 
circumstances.5  A  lame  man’s  crutch  was  stolen  by  a  boy,  but 
the  lame  man  rose  and  gave  chase.0  A  man  whose  knees  were 
powerless  saw  a  vision  in  which  the  attendants  bore  him  before 
the  temple,  and  the  god,  having  yoked  his  horses  into  a  chariot, 
drove  upon  him  and  forthwith  he  was  cured.7  A  paralytic  was 
taken  by  attendants  and  laid  in  a  pool  whose  waters  made  him 
strong  again.8  In  one  case  a  broken  cup  was  mended.9  A 
father  whose  child  was  lost,  slept  in  the  afiarov  and  had  a  vision 
in  which  the  god  led  him  to  the  place  where  he  afterwards 
found  the  child.10 

The  use  of  dogs  and  serpents  in  the  temples  as  a  means  of 
healing  is  remarkable.  A  child  was  cured  of  a  growth  on  his 


1  Bau.  59,  3  ;  80,  83.  2  Bau.  59,  41.  3  Bau.  59,  90  ;  80,  7. 

4  Paus.  X.  38,  13.  6  Bau.  80,  81.  c  Bau.  59,  nr. 

7  Bau.  80,  no.  8  Bau.  80,  102.  9  Bau.  59,  79.  10  Bau.  80,  19. 


66 


THE  CULT  OF  ASKLEPIOS. 


neck  by  the  tongue  of  a  dog.1  A  blind  boy  received  his  sight 
in  the  same  way.2  Aristophanes  gives  evidence  of  the  use  of 
serpents  in  Athens.3  In  Epidauros  a  man  suffering  from  an 
ulcer  on  his  toe,  was  brought  to  a  seat  where  he  fell  asleep. 

A  serpent  came  and  with  his  tongue  healed  the  toe  and  then 

* 

glided  back  into  the  dparov .  In  the  vision  it  had  seemed  that 
a  beautiful  youth  applied  some  ointment  to  his  toe.4  A  child¬ 
less  woman  was  aided  by  a  serpent  which  crawled  over  her.5 

If  now,  from  the  records  of  an  early  period  in  the  history  of 
the  Asklepieia,  we  turn  to  accounts  of  the  first  and  second 
centuries  after  Christ,  we  find  a  marked  change  in  the  system 
of  medical  procedure.  The  main  sources  of  information  are, 
first,  the  inscription  of  M.  Julius  Apellas,  in  Epidauros,  in  the 
reign  of  Antoninus  Pius  ;6  second,  the  discourses  of  Aristides 
Rhetor  ;7  third,  a  few  inscriptions  from  the  island  of  Tiberina  ;8 
fourth,  a  Cretan  inscription  of  the  first  century  before  Christ.9 

According  to  these,  the  cures  were  effected  by  courses  of 
treatment  which  were  suggested  to  the  patients  in  sleep. 
There  is  no  trace  of  a  miracle  left.  Plenty  of  exercise,  fre¬ 
quent  use  of  baths,  hot  and  cold,  a  carefully  regulated  diet, 
few  medicines,  and  above  all,  a  cheerful  temper  and  restful 
surroundings,  these  are  the  later  means  employed.  The  phy¬ 
sician  no  longer  directly  applies  his  heroic  remedies  ;  either  in 
hypnotic  state  the  patient  prescribes  for  himself,  or  his  treat¬ 
ment  is  suggested  by  the  physicians  during  the  night  or  in 


1  Bau.  80,  35. 

2  Bau.  59,  126.  M.  Gaidoz  in  Rev.  Arch.,  1884,  II.  p.  217  ff.,  discusses  the 
“widespread  belief  in  the  curative  power  of  the  dog’s  tongue,  for  sores.”  Super¬ 
stition  has  long  held  to  the  belief  in  the  similar  power  of  reptiles.  Porphyry 
furnishes  an  illustration.  “  For  we  see  that  those  who  are  blind  recover  their  sight 
by  eating  a  viper.  A  servant  of  Cratenus,  the  physician,  happening  to  be  seized 
with  a  new  kind  of  disease  in  which  the  flesh  fell  away  from  the  bones,  derived 
no  benefit  from  the  medicines  ;  but  by  eating  a  viper  prepared  after  the  manner 
of  a  fish,  the  flesh  became  conglutinated  to  the  bones,  and  he  was  restored  to 
health.” 

3  Arist.  Plut.  732-36.  4  Bau.  59,  113. 

6  Bau.  60.  7  Aristid.  'lepuv  \6yoi.. 

9  Philol.  1889,  p.  401  ;  1890,  p.  577  ff. 


5  Bau.  80,  1 17. 
8  CIG.  5980. 


MEDICAL  PROCEDURE  IN  THE  ASKLEPIEIA.  67 

the  morning.  The  sanctuary  has  become  a  sanitarium.  Here 
is  a  body  of  skilled  men  trained  by  tradition  and  experience. 

To  review  briefly  :  —  The  earliest  form  of  the  cult  was  a  wor¬ 
ship  of  Asklepios,  and  a  consultation  by  dreams,  at  first  for 
any  purpose,  and  eventually  for  health.  At  this  time  there 
were  no  physicians  ;  then  the  oracle  became  more  famous  for 
its  success  in  performing  cures  and  the  priest  aided  in  interpre¬ 
tation  of  dreams  by  his  practical  knowledge  of  simple  remedies. 
Third,  some  priest  gave  all  his  attention  to  observance  of  ritual, 
while  a  colleague  or  assistant  devoted  himself  to  the  cures, 

which  were  effected  by  surgical  operations,  magnetism,  drugs, 

_  • 

or  applications  of  the  dogs  or  serpents.  The  last  stage  was 
reached  when  a  school  of  physicians  called  Asklepiadae  became 
a  recognized  factor  in  the  temples,  and  the  cult  and  the  oracle 
were  divorced.  The  cures  were  not  the  work  of  a  night,  but 
the  result  of  an  extended  course  of  treatment. 


CHAPTER  VI. 


PUBLIC  CEREMONIAL. 

As  the  cult  of  Asklepios  assumed  greater  proportions,  it 
came  more  into  the  notice  of  the  state  as  a  whole,  and  like 
older  and  more  important  cults  received  the  homage  of  the 
government.  Nor  is  this  unnatural,  for  the  health  of  the  com¬ 
munity  is  a  matter  of  general  interest.  The  introduction  of 
Asklepios  into  Rome  was  the  result  of  state  legislation  on  the 
occasion  of  a  plague  in  that  city.  Expressions  of  public 
recognition  of  the  cult  come  to  hand  more  frequently  in  Athens 
than  elsewhere,  either  because  there  the  religion  was  under 
state  control,  or  the  evidence  in  other  towns  is  lacking  through 
want  of  material  for  investigation. 

The  priest  offered  certain  sacrifices  in  behalf  of  the  state 
during  the  year  at  intervals  which  had  been  fixed  by  law.1 
In  Kos  there  was  a  public  sacrifice,  each  month,  of  a  victim,  the 
price  of  which  was  a  hundred  drachmas.2  Other  special  sacri¬ 
fices  were  occasionally  decreed  for  the  health  of  the  “  Boule, 
the  citizens  and  their  wives  and  children,”  and  were  offered 
both  to  Asklepios  and  Hygieia,  and  to  the  other  gods  who  had 
altars  in  the  Asklepieion.  The  priest  observed  the  omens  at 
the  ceremony  and  reported  them  publicly.  Sometimes  the 
sacrifices  were  made  for  the  colonists  of  Athens  as  well  as  her 
•  citizens.3  Such  offerings  took  place  not  alone  in  the  Askle¬ 
pieion,  for  the  city  prayed  for  health  and  preservation  at  many 
shrines.  A  decree  of  thanks  was  voted  at  the  end  of  the  year 
to  the  priest,  and  set  in  the  temple  of  Asklepios.4  The  epithet 


1  CIA.  II.  I,  Add.  Nov.  477  b.  ras  dvaias  aVacras  redvicev  Kara  (ra)  \f/t)(pLa^aTa. 
CIA.  II.  I,  Add.  Nov.  567  b.  ras  re  dvaia s  &ras  7 rp[oarj]Kev  airrov  dvcrai  7rdcras  kclXCos 
/cap]  (pCKor ijUws  rbdvKev. 

2  BCH.  V.  221.  3  CIA.  II.  1,  Add.  Nov.  477  b. 

4  CIA.  II.  1,  453  ;  Add.  Nov.  373  b  ;  Add.  et  Corr.  453  b. 


PUBLIC  CEREMONIAL. 


69 


2o)t?//9,  so  frequent  on  coins,  in  inscriptions  and  literature,  is 
commonly  given  to  Asklepios  and  Hygieia  as  guardians  of  a 
city.  The  sense  of  the  protecting  power  of  these  gods  was 
further  expressed  by  the  addition  of  such  epithets  as  7 
or  Trarpwo^} 

The  different  political' or  religious  organizations  voted  special 
dedications  to  the  healing  gods.  Such  decrees  remain  from 
the  Council  of  the  Areiopagos *  2  and  the  Ephebes  of  Telesphoros.3 
The  Orgeones  held  a  shrine  of  Asklepios  in  the  deme  Pros- 
palta,  where  they  carried  on  a  special  ritual.4  Physicians  in 
Athens  were  obliged  to  offer  to  Asklepios  and  Hygieia  public 
sacrifices  for  themselves  and  their  patients.5 * 

The  sacrifices  made  either  at  the  consecration  of  a  priest  or 
at  the  beginning  of  a  new  year  were  called  elo-irrjTijpia 6  or 
better,  eianrjpia.  These  were  customary  in  other  cults.7  An 
individual  used  to  give  public  thanks  for  a  cure,  and  the  people 
as  a  whole  congratulated  him  on  his  recovery,8  or  a  public 
sacrifice  was  offered  for  the  benefit  of  a  citizen.9 

The  kind  of  sacrifice  offered  by  the  state  was  different  from 
that  of  individuals.  The  victim  was  an  ox  or  bull 10  ;  the  reliefs 
which  show  only  a  cow  or  ram  represent  a  private  offering. 
For  the  public  sacrifice  the  temple  was  magnificently  adorned.11 
The  images  of  Asklepios  and  Hygieia  were  placed  on  couches, 
and  tables  stood  near  for  the  offerings. 

An  important  feature  of  the  public  ritual  was  singing  the 
paean,  a  song  which  was  the  orthodox  version  of  the  birth  and 


1  IGS.  et  I.  402.  Cf.  Julian.  Orat.  IV.  153  B.  •  •  •  rbv  aurripa  tu )v  8\wv 

atroyevvriaas  ’ AaKX-rjiribv  •  •  BCH.  V.  229. 

2  CIA.  III.  1,  Add.  et  Corr.  77  a.  3  CIA.  III.  1,  1159. 

4  CIA.  II.  2,  990.  5  CIA.  II.  1,  Add.  Nov.  352  b\  II.  3,  1449. 

6  CIA.  II.  1,  Add.  et  Corr.  453  b  and  c. 

1  Before  the  sessions  of  the  Boule  the  d(yt]Tr]pia.  were  offered  by  the  iepoiroiol. 

Demosth.  Mid.  114. 

8  CIG.  5980,  11.  10,  14,  18.  9  Aristid.  531,  8. 

10  CIA.  II.  1,  Add.  et  Corr.  453  b  and  c.  CIG.  3538.  Polyb.  32,  27,  1.  Paus. 

II.  11,  7.  Wroth,  Asklepios  and  the  Coins  of  Pergamon,  p.  46. 

11  ’A dijv.  VI.  134,  n.  9,  1.  16. 


70 


THE  CULT  OF  ASKLEPIOS. 


life  of  Asklepios.  In  Epidauros,  on  the  occasion  of  the  yearly 
festival,  the  noblest  citizens,  with  long  flowing  hair,  clad  in 
white,  and  bearing  laurel  wreaths  and  branches  of  blossom¬ 
ing  olive,  marched  solemnly  out  from  the  city  to  the  valley 
where  lay  the  Asklepieion,  chanting  hymns  of  praise  to  Apollo 
and  Asklepios.  At  the  temple,  prayers  were  offered  for  the 
health  of  the  citizens  and  their  offspring,  as  well  as  for  the 
general  peace  and  welfare  of  the  town,  for  Asklepios  was 
preeminently  the  patron  of  Epidauros.1  In  other  temples, 
boys  who  assisted  the  priest  by  lighting  the  altar-fires,  swing¬ 
ing  the  incense  and  performing  other  light  duties,  formed  the 
choir  and  chanted  responsively  or  in  unison  the  sacred  tradi¬ 
tion.  One  hundred  such  formed  the  choir  in  Ptolemais,  and 
probably  also  in  Athens,  for  so  similar  are  the  paeans  which 
were  sung,  tfiat  the  Egyptian  ritual  must  have  been  closely 
related  to  that  in  Attica.2  As  part  of  the  public  ritual,  singing 
took  place  both  in  the  processions  and  while  the  priest  was 
officiating  at  the  altar.  At  a  sacrifice  in  Pergamon  to  Zeus, 
Athena,  Dionysos  and  Asklepios,  the  offering,  a  bull,  was 
divided  into  four  parts,  and  the  chorus  of  voices  sang  to  each 
god  in  turn  as  his  share  was  laid  before  his  cult-statue.3  Here, 
too,  a  series  of  hymns  to  the  hero  Telephos  were  sung  in  the 
Asklepieion,1  a  hint  of  a  cult  of  Telephos  which  was  supplanted 
by  the  greater  divinity. 

Some  of  the  Asklepios  paeans  have  come  down  to  us.  In 
literature  are  found  frequent  allusions  to  them  and  their  com¬ 
position.  Those  which  are  best  preserved  are  from  Epidauros, 
Athens,  Ptolemais  and  Rome.5  That  from  Epidauros  expresses 
earnestly  and  poetically  the  feeling  of  dependence  and  worship 
in  the  hearts  of  the  people.  The  Athenian  paeans,  and  the 
similar  paean  from  Egypt,  on  the  other  hand,  consist  of  a 


1  Bau.  84,  10-26.  2  Rev.  Arch.  1889,  p.  71. 

3  CIG.  3538.  4  Paus.  III.  26,  10. 

5  Isyl.  v.  Epid.  CIA.  III.  1,  171  ;  Add.  et  Corr.  171  b,  c,  d,  g,  k.  Rev.  Arch. 
1889,  p.  71.  CIG.  5973  c. 


PUBLIC  CEREMONIAL. 


71 


jumble  of  epithets  hung  indiscriminately  on  the  bare  branches 
of  Asklepios’s  genealogical  tree.  The  Roman  songs  to  Askle- 
pios,  Hygieia  and  Telesphoros  are  somewhat  better,  but  leave 
much  to  be  desired.  The  paean  of  Sophocles  has  been  discussed 
elsewhere.1 

A  characteristically  Greek  form  of  worship  was  the  estab¬ 
lishment  of  periodical  festivals  in  honor  of  this  or  that  deity. 
Asklepios  received  his  share  too,  and  abundant  evidence  from 
literary  sources,  inscriptions  and  coins  proves  his  festivals  to 
have  been  not  the  least  important  in  the  Greek  calendar.  The 
earliest  literary  mention  of  the  festivals  at  Epidauros  is  in 
the  third  Nemean  Ode  in  connection  with  the  Nemean  and 
Megarian  games.2  The  Scholiast  tells  us  that  games  were 
held  in  Epidauros  in  honor  of  Asklepios  every  third  year,  at 
.first  by  the  Asklepiadae,  and  afterwards  by  the  Argives. 
This  festival  came  in  the  second  year  of  each  Olympiad, 
for  it  took  place  before  the  Panathenaia,  and  nine  days 
after  the  Isthmian  games.3  The  latter  were  held  in  the 
second  and  fourth  of  each  Olympiad,  alternately  in  summer 
and  spring.  As  the  Panathenaia  was  in  the  summer,  the 
Epidaurian  games  came  in  early  autumn.  Nissen  dates 
them  exactly  on  September  fifth.4  Contests  were  held  in 
Kos  every  fifth  year  with  special  magnificence  in  connection 
with  the  Dionysiac  festival.5  These  were  called  ra  /xeyciXa 
'Aa/cXavreia,  distinguishing  them  from  the  annual  festivals.6 
The  same  expression  occurs  in  Ankyra 7  and  Thyateira.8  A 
festival  in  Kos  under  the  title  of  t/}?  paftSov  i)  dvdXrjyjn^  is 
mentioned  by  Hippocrates  once.  What  the  meaning  or  nature 
of  this  ceremony  was,  is  not  known.  It  is  dependent  for 
explanation  upon  the  significance  of  the  staff  which  is  almost 


1  Chap.  II.  p.  29,  and  notes.  2  Find.  Nem.  III.  145. 

3  Plato,  Ion.  I. 

4  Nissen.  Ueber  Tempel-Orientirung.  Rh.  Mus.  42,  p.  46. 

5  Ditt.  398,  13.  ’ A<ncX777rt«a  ra  iv  Kip  •  •  •.  BCH.  V.  21 1,  1 6.  •  •  •  tv  rip  dedrpip 

Aiovvtriois  tois  irpurois  kclI  tois  ’  AaKXcurieiois  yiuopAvois  Kara  iraviiyvpiv  •  •  •. 

6  Ditt.  399,  8.  7  CIG.  4016  and  4017.  8  BCH.  X.  415,  n.  24. 


7  2 


THE  CULT  OF  ASKLEPIOS. 


as  common  an  attribute  of  Asklepios  as  the  serpent.  If  the 
staff  is  the  symbol  of  the  wide  wandering  of  the  god,  may 
not  the  “  taking  up  the  staff  ”  be  symbolic  of  one  of  his 
journeys  ?  If  so,  in  Kos,  his  journey  to  that  island  may  be 
meant,  and  the  ceremony  be  a  dramatic  representation  of 
the  introduction  of  the  cult.  It  seems  to  have  been  merely 
a  special  rite,' for  Hippocrates  says  that  on  the  same  day 
occurred  the  annual  national  festival.1  The  phrase  Kara 
Travrjyvpcv  also  occurs  elsewhere.2 

At  Athens  the  Asklepieia  were  of  slight  importance.  The 
ceremonies  took  place  on  the  eighth  of  the  month  Elaphebolion, 
March- April. 3  An  inscription  places  the  Asklepieia  between 
the  Lenaean  and  the  Dionysiac  festivals,  and  shows  that  they 
were  under  the  charge  of  the  public  overseer  of  offerings,  and 
that  the  money  from  the  sale  of  hides  at  the  festivals  amounted 
to  two  hundred  ninety-one  drachmas  at  one  time,  and  two  hun¬ 
dred  seventy-one  at  another.4  No  contests  took  place  as  far  as 
we  know.  Paeans  were  sung  at  early  morning,5  and  then  came 
r)  6vata  real  6  irpoaycov.  Mommsen  has  suggested  that  the 
Trpoayan’  was  a  preparatory  representation  which  took  place  in 
the  theatre  in  honor  of  Dionysos,  a  rehearsal  of  plays  to  follow 
in  the  Dionysiac  festival.6  At  Lampsakos  the  Asklepieia  were 
very  elaborate.  The  expenses  were  shared  by  the  citizens 
who  kept  holiday  during  the  festival  and  came  to  the  celebra¬ 
tion  wearing  wreaths  of  laurel  and  oleander  which  the  priest 
supplied.  There  was  a  list  kept  of  those  who  came.7  In 


1  Hippoc.  Ep.  13.  Ed.  Kiihn,  778.  /eat  eri/xe  tot  iovaa  tt) s  pa/35ou  17  avdXr]\J/is  ev 
€K€Lvy  tt]  7]fJ.£pa.  /cat  eTTjcnos  eopTT] ,  cJs  terre,  TravrjyvpLS  i]puv  /cat  Trop.Tr}]  ttoXvtcXtjs  es 
KVTapLcrcrov  rjv  edos  avayeiv  tols  t<£  6eip  TrpocrrjKovcriv  ■  • 

2  Bau.  10. 

3  Aesch.  Ctes.  p.  455.  iKKXrjaiav  ttoiciv  tovs  irpvTaveLS  ttj  675677  i<TTap.tvov  tov 

eXacpri^oXiCovos  p.T]vos,  ot  Tjv  ’ AcrKXrjTiip  T)  dvala  /cat  6  irpoaycbv,  ev  tt]  [epq.  ijp^pq.  •  •  *. 

Nissen.  Rh.  Mus.  40,  p.  340. 

4  CIA.  II.  2,  741. 

5  Suid.  acr/ca/Xtafe  •  /cat  6pdpiov  adopivov  tov  Traiavos  tu>  ’ AaKX-qTuip. 

6  Heortology,  p.  391  ff.  Hiller,  in  Hermes  VII.  p.  393  ff. 

7  CIG.  3641  b. 


PUBLIC  CEREMONIAL. 


73 


Epidauros  and  Kos  the  chief  interest  centered  in  the  games 
which  were  held  in  the  groves.  They  consisted  of  athletic 
contests  and  trials  of  skill  in  music  and  poetry.1  The  direc¬ 
tion  of  the  games  was  in  charge  of  one  of  the  citizens,  and 
the  towns  in  Argos  voted  special  honors  to  such  an  one. 
Decrees  of  this  character  come  from  Epidauros  and  Hermione.2 
It  may  have  been  customary  for  the  victor  to  make  some  special 
dedication  to  Asklepios  as  a  thank-offering.  3 

While  the  Asklepieia  were  insignificant  in  Athens,  there  was 
one  public  ceremony  peculiar  to  the  Athenian  cult,  which  is  of 
considerable  importance,  as  it  is  an  expression  of  the  mystical 
features  which  the  cult  assumed  in  Athens  alone.  In  the  Epi- 
dauria  Asklepios  comes  in  contact  with  the  mysterious  divinities 
of  the  lower  world,  and  for  one  day  in  the  year  takes  his  place 
by  them.  The  legend  of  the  establishment  of  the  Epidauria 
during  the  celebration  of  the  Eleusinia  is,  that  Asklepios  him¬ 
self  came  from  Epidauros  on  the  second  day  to  take  part  in  the 
mysteries,  and  that  he  was  initiated  upon  that  day,  being  too 
late  to  join  the  throng  of  initiates  who  assembled  on  the  day 
before.4  The  Eleusinian  mysteries  began  with  assembly  and 
purification  on  the  sixteenth  of  the  month  Boedromion.  The 
next  day  occurred  the  sacrifices  in  the  city,  and  on  the  evening 
of  that  day  the  Epidauria  began  5 6  with  a  ceremony  which  lasted 


1  The  slight  information  we  have  of  these  games  comes  from  Plato  in  the 

opening  sentences  of  the  Ion,  the  mention  by  Hippocrates  of  the  procession  to  the 
cypress  grove,  and  inscriptions  on  coins  which  testify  merely  to  the  existence  of 
the  games.  We  know  of  the  victories  of  one  Nikokles  of  Athens  who  played  the 
cithara  and  gained  many  prizes,  CIA.  II.  3,  1367,  and  racing  was  another  form  of 
contest.  CIO.  1 5 1 5  a,  5  and  l>,  4.  •  •  •  ’A<r  K:\777r  eta  iraidas  86\lxov.  The  pentathlon 

was  in  use  in  Kos,  Ditt.  399.  For  the  towns  from  which  Asklepieia  are  reported, 
see  the  General  Index  under  the  heading  Festivals. 

2  CIG.  1165;  1186.  Bau.  10;  32.  Coll.  3290.  3  CIG.  1171. 

4  Philost.  Vit.  Apoll.  IV.  18,  p.  72.  ?)v  p£v  8tj  ’E-rridavpiiov  rj/xlpa.  rd  ’Evidavpia 

p.eTa  Trpbpprjaiv  re  Kal  lepeia  Sevpo  p.veiv  ’ AO-pvaloLS  tt arpiov  iirl  dvcrlq.  devrlpq.,  tovtI  8b 
ivSpuaav  ’  AtTK\riTrLOV  VveKa,  8tl  8tj  lp.l>ri<xav  avrbv  r^KOvra  ’EmSavpodev  6\fsk  /ivffTTipUov. 

Pausanias  recognizes  in  the  name  of  the  special  day  which  was  sacred  to  Askle¬ 
pios  the  derivation  of  the  Athenian  cult  from  Epidauros.  II.  26,  8. 

6  Girard,  p.  41.  Mommsen,  p.  226. 


74 


THE  CULT  OF  ASKLEPIOS. 


throughout  the  night,  iravvv in  which  the  devout  slept  in 
the  Asklepieion.1  The  7 ravvv^  preceded  other  festivals,  as 
that  of  Poseidon,2  the  Panathenaia,3  and  the  Heroia  in  the 
Asklepieion.4  Early  in  the  morning  the  sacrifice  took  place, 
and  other  rites  of  which  we  know  little.  There  is  every  reason 
to  suppose  that  the  initiation  rites  were  repeated  with  either 
the  cult-statue  or  a  priest  as  initiate.  The  icavi^opou  and 
app7]cj)6poL5  took  part  in  the  procession  of  this  day,  being  ap¬ 
pointed  expressly  for  this  purpose.6  The  sacred  ciste,  which  is 
represented  in  reliefs  from  the  Asklepieion,7  was  carried  in  this 
procession,  for  it  is  found  in  connection  with  the  mystery  pro¬ 
cessions  of  Eleusis  and  of  Isis  and  Osiris  at  Rome.  Its  only 
possible  significance  in  -the  Asklepios  cult  must  be  as  an  ex¬ 
pression  of  the  relation  of  Asklepios  to  the  mysteries.  It 
contained  perhaps  objects  for  sacrifice,  but  its  importance  in 
ritual  was  due  to  the  fact  that  holy  symbols  were  carried  in  it.8 
The  Ephebes  joined  in  this  ceremony.9  A  relief  of  the  first 
half  of  the  fourth  century  represents  Asklepios  with  Demeter 
and  Persephone,  which  hints  at  the  initiation  without  giving 
any  clue  to  its  method.10  The  goddesses  had  an  altar  in  the 
Asklepieion,  and  were  honored  in  Epidauros.11 

There  was  at  Athens  a  third  festival,  rjprpa,  which  bears  in 
its  name  its  character  —  a  celebration  in  honor  of  the  Hero 
Asklepios.  It  has  been  shown  that  in  Athens  alone  the  god 
had  this  character  in  ritual,  although  legends  point  to  him  as  a 


1  CIA.  II.  1,  Add.  et  Corr.  453  b\  Add.  Nov.  373  b.  Mommsen,  p.  253. 

2  Aristid.  446,  18. 

3  CIA.  II.  1,  163. 

4  CIA.  II.  1,  Add.  et  Corr.  453  b. 

5  CIA.  II.  1,  Add.  et  Corr.  453  b\  III.  1,  916. 

c  CIA.  III.  I,  916.  •  •  *  KavT)<popi]aacrav  ’Eiridavp  10  is. 

CIA.  III.  I,  921.  •  •  •  KaP7](popr]aaaai>  ' A.cr  iip . 

7  BCH.  II.  pi.  VII. 

8  Otto  Jahn.  Die  Cista  Mystika.  Hermes  III.  p.  317  ff. 

9  Kohler.  Mitth.  d.  Arch.  Inst.  TV.  p.  335. 

10  Mitth.  d.  Arch.  Inst.  II.  pi.  XVIII.  Girard,  pi.  II. 

11  Bau.  60,  14.  Bau.  Aus  Epidauros,  p.  2.  Coll.  3396. 


PUBLIC  CEREMONIAL. 


75 


hero.  Two  inscriptions  mention  the  Heroia,1  but  there  is  no 
other  known  evidence  of  such  a  festival.  Kohler  has  rightly 
called  attention  to  the  connection  between  this  and  the  pres¬ 
ence  of  so  many  reliefs  in  the  Asklepieion  which  are  plainly 
funeral-feasts.2  Girard,  on  the  other  hand,  rejects  any  theory 
which  would  connect  death  with  a  sanctuary  which  must  not 
be  polluted  either  by  birth  or  death,  and  leaves  a  choice  of 
other  explanations.  His  objections  do  not  seem  valid,  for  the 
ceremony  in  honor  of  the  Hero  Asklepios  in  a  shrine  where 
there  was  no  grave  would  be  so  removed  from  thought  of  his 
death  as  not  to  disturb  the  holiness  of  the  shrine. 


1  CIA.  II.  i,  Add.  et  Corr.  453  b  and  c. 

2  Mitth.  d.  Arch.  Inst.  II.  pp.  245  and  254. 


CHAPTER  VII. 


RITUAL  OF  THE  INDIVIDUAL. 

The  fame  and  popularity  of  the  Asklepios  cult  were  due  to 
its  practical  side.  The  same  faith  which  even  to  this  day  im¬ 
pels  hundreds  to  seek  health  at  obscure  wells  said  to  have 
miraculous  power,  was  more  potent  at  the  time  when  medical 
science  was  in  its  infancy  and  diseases  were  believed  to  be  the 
work  of  a  malignant  demon.  And  this  side  of  the  cult  con¬ 
tinued  long  after  the  god  Asklepios  ceased  to  be.  It  is  an 
accepted  fact  that  many  rites  of  the  Christian  church  are 
adopted  from  the  religious  ceremonies  of  the  people  who  in 
adopting  the  new  system  changed  their  faith  in  name  only. 
There  prevails  in  Greece  to  this  day  the  practice  of  sleeping  at 
the  feet  of  the  images  of  the  saints.1  A  careful  study  of  the 
beliefs  of  the  folk  in  Catholic  countries  would  reveal  a  mass  of 
customs  directly  derived  from  the  ritual  of  the  Greek  healing 
gods.  Beside  the  pictures  of  the  Mother  of  God  hang  models 
of  legs,  arms,  or  other  parts  of  the  body,  just  as  in  temples  of 
old.  An  array  of  crutches  stands  against  the  wall,  and  bits 
of  cardboard  with  words  of  thanksgiving  printed  upon  them 
lie  about.  The  contented  expression  in  the  face  of  the  sick 
child  which  has  been  taken  into  the  arms  of  the  Holbein 
Madonna  embodies  the  faith  that  a  touch  of  the  divine  hand, 
ircuwvLos  is  sufficient  to  restore  to  health.  And  who  shall 
say  whether  these  customs  are  “heathen”  or  “Christian”? 
They  are  neither  ;  they  are  intensely  human,  an  utterance  of 
the  helplessness  of  persons  in  affliction  crying  out  for  the  aid 
of  a  power  not  themselves  that  works  for  righteousness. 


1  Bernh.  Schmidt.  Das  Volksleben  der  Neugriechen  u.  das  hellenische  Alter- 
thum.  Leipzig,  1871. 


RITUAL  OF  THE  INDIVIDUAL. 


77 


He  who  wished  to  consult  Asklepios  came  at  evening,  and 
before  engaging  in  any  ceremony  saw  that  his  body  was  clean. 
“  It  is  necessary,  therefore,  that,  being  purified  in  our  own 
manner,  we  should  make  oblations,  offering  to  the  gods  those 
sacrifices  which  are  pleasing  to  them  and  not  such  as  are  at¬ 
tended  with  great  expense.  Now,  however,  if  a  man’s  body  is 
not  pure  and  invested  with  a  splendid  garment,  he  does  not 
think  it  is  qualified  for  the  sanctity  of  sacrifice.”  In  Epi- 
dauros,  therefore,  there  was  the  following  inscription  on  the 
doors  of  the  temple  : 

“  Into  an  odorous  temple,  he  who  goes 
Should  pure  and  holy  be  ;  but  to  be  wise 
In  what  to  sanctity  pertains,  is  to  be  pure.”  1 

The  suppliant  first  bathed  in  cold  water,  —  a  rite  which  was 
at  once  hygienic  and  symbolic.  This  purification  was  some¬ 
times  preceded  by  a  prayer  to  the  god.2  The  use  of  salt  water 
for  this  purpose  was  frequent,  as  is  noticed  by  historians  and 
poets,  especially  the  tragedians.  The  women  of  Tanagra  who 
were  initiated  into  the  rites  of  Dionysos  went  into  the  sea,3 
and  the  statue  of  Artemis,  made  unclean  by  the  touch  of 
Orestes,  was  purified  by  salt  water.4  The  victims  for  the  sacri¬ 
fice  to  the  Eleusinian  goddesses  were  washed  in  the  sea.  As 
soon  as  the  god  Plutos  entered  the  Asklepieion  he  was  bathed 
in  the  6a\aaaa.b  The  Scholiast  reminds  us  that  it  was  the 
custom  for  the  ancients  to  bathe  in  the  sea  before  sacrificing, 
quoting  from  Homer.6  Girard,  however,  explains  the  use  of 
this  word  not  as  meaning  that  the  god  was  taken  to  the  harbor 
at  Athens,  but  that  a  salt  bath  was  given  in  the  Asklepieion. 
The  spring  there  was,  and  still  is,  of  a  brackish  taste,  and  the 
OdXaaaa  may  be  intended  to  convey  this  idea.  Herodotus 
speaks  of  the  salt  spring  struck  by  Poseidon  on  the  north  of 


1  Porphyry,  de  Abstin.  Anim.  II.  17.  Cf.  Coll.  3472. 

2  Aristid.  479,  2.  3  Paus.  IX.  20,  4. 

4  Eurip.  Iph.  Tau.  1034.  6  Arist.  Plut.  656. 

6  A  314.  B  2C1. 


78 


THE  CULT  OF  ASKLEPIOS. 


the  Erechtheion  as  a  OaXacraa,1  and  modern  Greek  calls  all  salt 
water  by  this  name,  whether  connected  with  the  sea  or  not.2 

Each  suppliant  brought  what  he  needed  for  the  night,  a 
mattress,3  and  cakes  for  the  sacrifice  which  took  place  before 
sleeping.4  The  cakes  were  thin,  flat,  and  round,  made  of  wheat 
or  barley,  and  pierced  with  holes.5  They  were  sweetened6  and 
dipped  in  wine,  oil,  or  honey.7  The  cakes  and  incense  were 
burned  on  the  altar.8  This  was  the  usual  sacrifice  of  the  very 
poor.  Food  may  also  have  been  brought  for  the  suppliant’s 
own  use,  for  Aristophanes  tells  of  the  old  woman  who  had 
porridge  by  her  during  the  night.9  White  gowns  were  the  rule 
in  the  Asklepieia  both  for  priests  and  suppliants.10  It  is  an  old 
superstition  that  to  sleep  in  white  induced  dreams.11  Suppliants 
too  ill  to  come  to  the  temple  sent  prayers  for  recovery,  which 
were  inscribed  and  set  in  the  sanctuary.  An  example  is  found 
at  Epidauros,  where  the  patient  had  been  encouraged  previously 
by  a  vision  of  the  god.12  Or  some  one  may  dream  for  the  sick 
person,  either  a  friend  or  the  priest  himself.13 


1  Hdt.  VIII.  55.  2  Girard,  p.  70  ff.  3  Arist.  Plut.  663. 

4  Sch.  Arist.  Plut.  660.  Trpodbpara  •  ra  7 rpb  rrjs  dvcrias  ycpbpepa  dvpidpara.  Bau. 

59,  42.  ois  8i  irpoedvaaro  Kal  iirbiqae  ra  popi^bpepa.  Bau.  59,  93.  KadiKerevaas  top 

debp  ipeKadevSe.  Cf.  Bau.  80,  101.  A  single  passage  in  Aristides  shows  that  the 
suppliant  knelt  during  some  part  of  the  service.  Kal  eSei  rb  yopv  rb  8e£ibp  KXipapra 
'iKereveip  re  Kal  KaXeip  A baiov  rbp  debp. 

5  Suid.  irXaKobpTia  irXaria  Kal  Xeir ra  Kal  irepupepr).  Hesych.  TrXaKobpria  airb 
dprov. 

6  Sch.  Arist.  Plut.  660.  y XvKvcrpara. 

7  Sch.  Arist.  Pax,  1040. 

8  Arist.  Plut.  660.  e7rei  8b  (3 (op<p  irbirapa  Kal  dvXrjpara  Kadcoaubdr/  piXavos  'IlcpalcrTov 
(pXoyi.  Hesych.  dvXrjpara  •  /3e/3 peyp.bpa  p.bXiTL  aXepiTa ,  dvp.Lap.ara  e-rrl  / 3u>pu>p.  Cf. 
Aristid.  517,  14  ;  64,  2.  Philost.  Vit.  Soph.  p.  266.  Bau.  60,  19. 

9  Arist.  Plut.  683. 

10  Aristid.  473,  8.  ep  rip  dear  pep  rip  iepbp  TrXyjdos  dpdpLbiriop  eipaL  XevxeipopovpTCjp  Kal 

GVPeXrjXvdbT wp  Kara  top  debp.  Aristid.  494,  6.  Kal  efaapipos.  Cf.  Le  Bas 

II.  326  a,  1.  16,  and  Paean  of  Isyllos. 

11  0  278.  T  198.  12  Bau.  Aus  Epid.  p.  13. 

13  Bau.  80,  1.  Herodotus  writes  that  Mus  after  consulting  various  oracles  for 

Mardonius,  KareKolpyjae  is  ’A pefnapeoj.  VIII.  134.  Again  in  Strab.  XVII.  1,  17. 
iyKOLpdadai  avrovs  virkp  eavrCop  r/  iripovs.  In  the  temple  of  Pluto  near  Nysa  the 
priests  directed  cures  by  their  own  visions.  Strab.  XIV.  1,  44.  Xiyovai  yap  8rj  Kal 


RITUAL  OF  THE  INDIVIDUAL. 


79 


When  an  individual  or  a  family  sacrificed  animals,  the  small 
domestic  animals  were  used,  such  as  swine,  rams,  goats,  and 
cocks.* 1  The  information  about  the  sacrifice  of  goats  is  very 
definite.  In  general,  they  are  not  to  be  offered.2  In  Epidauros 
their  sacrifice  was  expressly  forbidden,  while  in  Kyrene,  whose 
cult  was  derived  from  Epidauros,  there  was  no  such  restriction.3 
At  Tithorea  every  sort  of  animal  could  be  sacrificed  to  As- 
klepios  but  goats.4  At  Athens  goats  were  offered.5  A  mean¬ 
ingless  explanation  of  the  sacrifice  of  goats  is  offered  by  Servius 
in  a  comment  on  Virgil’s  Georgies,  II.  380.  “ Item  capi'a  im- 

molatur  Aesculapio ,  qui  est  dens  salutis ,  cum  capra  nunquam 
sine  fcbre  sit."  In  the  Peloponnesian  myth  the  goat  appears 
as  the  nurse  of  the  child  Asklepios,  and  as  such  is  found  on 
coins  and  in  Aigeira  with  an  image  of  the  child.6  If  the  myth 
is  given  as  the  reason  for  the  sacredness  of  the  animal,  the 
cause  and  effect  have  changed  places.  First  the  goat  was 
sacred  to  Asklepios,  and  then  rose  the  aetiological  myth. 

From  the  closing  scene  of  the  Phaedo  we  are  familiar  with 
the  sacrifice  of  a  “cock  to  Asklepios.”  7  Brunn  believes  that 
one  is  represented  in  an  Asklepios  relief  in  the  Glyptothek 
in  Miinchen,8  and  it  is  found  on  coins  of  fifth  century  before 
Christ.  From  Selinus  in  Sicily  we  find  the  cock  before  the 
altar  of  Asklepios.9  The  cock  is  not  peculiar  as  a  sacrifice 

to vs  vocruSeis  Kal  irpo(rtxOVTas  reus  t&v  delov  tovtwv  depa.ireLa.LS  (pOLrav  exeiae  Kal  8Lai- 
raffdaL  ev  Trj  KU)p.rj  it\t)glov  rod  fiivTpov  irapa  tols  ip.irelpoLS  tCjv  leplwv,  oi  lyKOLp-LovraL  re 
inrkp  airrCjv  Kal  bLaTarrovcnv  ck  tu>v  dveipuv  tcls  depairelas.  Aristides  had  dreams 
which  coincided  with  those  of  the  neocore.  473,  6. 

1  Le  Bas,  Voy.  Arch.  pi.  104.  Mitth.  d.  Arch.  Inst.  IV.  p.  126,  2.  AZ.  1877, 
p.  147,  15.  ECU.  II.  p.  70.  See  the  General  Index  under  the  heading  Animal 
Sacrifice.  A  coin  from  Aigai  in  Kilikia  bears  Asklepios,  Telesphoros  and  a  kid, 
evidently  an  offering.  Mionn.  S  VII.  157,  34.  A  similar  coin  from  Pergamon 
has  a  small  animal  which  Mr.  Wroth  identifies  as  a  rat  gnawing,  and  so  not  an 
offering.  This  is  an  attribute  of  Apollo  ’Zp.ivdevs ,  and  its  presence  on  the  Askle¬ 
pios  coin  points  to  an  association  of  the  two  cults  at  Pergamon.  W.  Wroth, 
Asklepios  and  the  Coins  of  Pergamon. 

2  Sext.  Emp.  Pyrrh.  hypot.  3,  220.  3  Paus.  II.  26,  9. 


4  Paus.  X.  32,  12. 

6  AZ.  1862,  282*. 

8  Brunn,  Catalog,  n.  85  a. 


&  BCD.  II.  pi.  VII. 


7  Plato,  Phaedo,  118  A.  Artemid.  Oneir.  V.  9. 

9  Head,  Hist.  Num.  p.  147. 


8o 


THE  CULT  OF  ASKLEPIOS. 


to  Asklepios,  but  is  offered  to  Hermes,  Ares,  Helios,  Kore, 
and  to  heroes  particularly.  It  may  be  that  Asklepios  is 
thought  of  in  the  last  category  when  the  cock  is  offered. 
A  cock  was  undoubtedly  considered  peculiarly  sacred  to  the 
god,  although  the  attempts  by  the  ancients  to  explain  it  only 
result  in  a  confusion  of  statements  which  only  show  that  in 
some  way  it  was  used  in  the  cult,  either  as  means  of  cure 
or  in  the  performance  of  ritual.1  Yet  the  best  reason  for  the 
sacrifice  may  be  the  simplest  —  the  ease  with  which  fowls  are 
procured  on  account  of  their  size  and  price.  In  the  fourth 
Mime  of  Herondas,  two  women  consult  the  oracle  of  Asklepios 
and  offer  a  cock,  apologizing  for  the  insignificance  of  the  gift. 

Illustrations  of  individual  sacrifice  are  best  found  in  the 
Athenian  reliefs,  which  show  the  cult  statues  of  the  god  with 
Hygieia  standing  by,  and  somewhat  smaller  figures  of  a  train  of 
suppliants,  bringing  gifts,  both  the  animal  for  sacrifice,  and  fruits. 
The  table  by  the  god  receives  the  offerings.2  In  Titane  the 
animals  were  not  cut  up,  and  all  were  burned  on  the  ground 
except  birds,  which  were  burned  on  the  altar.3  The  offering 
was  also  to  be  entirely  consumed  within  the  enclosure  in 
Epidauros  and  Titane.4  In  general,  a  part  of  the  sacrifice 
went  to  the  priest,  and  a  part  the  worshiper  used  himself  or 
divided  among  the  disciples.5  In  the  scene  from  Herondas 
the  drumsticks  of  the  fowl  were  left  for  the  priest.  A  citizen 
of  Athens  set  up  a  stone  near  the  city  marking  the  place 
sacred  to  Asklepios  and  Hygieia,  and  prescribed  the  manner  of 
sacrifice  for  the  farmers  in  the  neighborhood.  Part  of  the  offer¬ 
ing  was  to  go  to  the  founder,  elo-a/uievos,  and  part  to  the  priest, 
0€7)/co\mv,  and  none  to  be  carried  away.6  The  paean  was  sung 
at  other  times  than  during  a  public  ceremony.  Its  use  after  a 
recovery  was  common.7  In  the  later  period  of  the  cult,  when 
the  Asklepieia  became  resorts  in  which  the  patients  remained 


1  Aelian.  airoair.  98.  Suid.  art.  ’A XeKTpvova. 

2  BCII.  II.  pi.  VII.  For  the  fruit  offering,  see  the  same  volume,  p.  73. 

3  Paus.  II.  11,  7.  4  Paus.  II.  27,  1.  5  Aristid.  472,  17. 

6  Ditt.  378.  tCjv  5k  KpeCov  p.rj  (pkpeadou.  7  Sch.  Arist.  Plut.  636. 


RITUAL  OF  THE  INDIVIDUAL. 


8  I 


until  cured,  sacrifices  were  made  at  intervals  during  the  cure 
according  to  the  will  of  the  god  revealed  in  dreams.  Such  was 
the  evidence  of  Apellas  1  and  Aristides.2  The  thank-offerings, 
carpa,  acjarpa ,3  were  of  more  importance  than  the  propitiatory 
sacrifices.  The  offerings  take  the  form  of  a  sacrifice,  airoOveiv 
ra  carpa ,4 *  or  a  payment,  a'rrohthovai  ra  carpal  The  priests  re¬ 
served  the  privilege  of  revoking  a  cure,  if  the  pay  were  not 
forthcoming.6  When  not  convenient  to  offer  immediately,  the 
payment  could  be  made  at  some  later  time,7  generally  within  a 
year.8  Pausanias  tells  us  that  twenty  thousand  staters  of  gold 
were  paid  for  cure  of  a  blind  man.9  Silver  was  paid  in  one 
case.10  Money  was  paid  for  attendance  as  well  as  cure,  and 
Apellas  had  to  pay  an  attic  obol  to  the  bath-attendant,  although 
he  bathed  without  assistance.11  The  pay  was  not  always  in 
money.  A  broken  cup,  which  was  mended,  was  itself  dedi¬ 
cated  ; 12  an  image  was  set  up.13  An  incredulous  dame  left  a 
silver  pig  as  a  “memorial  of  her  stupidity.”  14  A  small  boy 
offered  his  ten  jackstones.15  It  is  readily  seen  that  the  votive 
offerings  were  of  a  most  varied  character.  The  temple  inven¬ 
tories  are  lists  of  all  sorts  of  appropriate  or  inappropriate  ob¬ 
jects.  The  most  common  were  models  of  the  parts  of  the 
body.  Reliefs  representing  the  god  with  his  attendants  and 
worshipers  have  been  found  in  great  numbers  in  Athens. 
Altars  were  frequently  built  and  dedicated.  Alexander  left  his 
breastplate  and  spear  in  one  Asklepieion,16  and  the  old  cult 
statue  of  Hygieia  in  Titane,  if,  indeed,  it  were  Hygieia,  was 
completely  covered  with  locks  of  hair  and  rich  clothing,  offer-- 
ings  of  the  country  women.17  One  suppliant  composed  a  paean  ; 


1  Bau.  Co. 

2  Aristid.  474,  29.  avrds  'qv  6  crcjfav  Kal  -rjn^pav  ecf)  rj/jL^pg.  diopoop-evo^. 

3  tarpa  •  / ucdoi  Oepcnrelas.  Hesych.  ffCxrTpa  •  xaPL<T1"*lPL0V- 

4  Bail.  59,  45.  5  Bau.  60,  20.  c  Bau.  80,  8. 

7  Bau.  80,  35;  59,  56.  8  Bau.  59,  45.  9  Paus.  X.  38,  13. 

10  Bau.  87,  8.  11  Bau.  Co,  13.  12  Bau.  59,  89. 

13  Bau.  59,  61.  14  Bau.  59,  39.  15  Bau.  59,  68. 

10  Paus.  VIII.  28,  1.  *7  Paus.  II.  11,  6. 


8  2 


THE  CULT  OF  ASKLEPIOS. 


another  marked  a  stone  with  the  name  of  the  god.  A  physician 
left  an  image  of  a  child  which  was  cured  by  the  assistance  of 
the  god.1  In  Sikyon  lay  the  bones  of  a  whale,  which  had  been 
offered  by  some  one  threatened  with  shipwreck,2  for  Asklepios 
saved  life  from  accident  as  well  as  from  disease.3 

A  considerable  profit  was  made  by  the  fines  which  were  paid 
into  the  treasury  of  the  god.  For  the  most  part,  the  fines 
were  punishments  for  unjustly  holding  a  person  in  slavery.  It 
was  frequent  that  the  slaves  were  freed  by  being  dedicated  to 
the  service  of  the  god  by  their  masters,4  and  in  Rome  the  slaves 
who  were  cured  at  the  temple  of  Asklepios  became  free.5 


1  CIG.  5974.  2  Paus.  II.  io,  2. 

3  BCH.  II.  pp.  86  and  87.  CIA.  III.  1,  Add.  et  Corr.  132  b.  Aristid.  64,  21. 

6  rb  irav  ayiov  kclI  vt\xwv  (Tiorr/p  r ujv  o\wp  kcll  (pu\ai;  tCov  aOavaTwv.  Cf.  CIA.  II.  I,  470. 

4  See  General  Index.  5  Sueton.  V.  25. 


EPITHETS  OF  ASKLEPIOS. 


-•o*- 


This  list  does  not  include  those  epithets  in  the  Supplement  to 
Roscher,  Lexicon  der  Mythologie. 


d*y\a6irr]s  (Lakonia).  Hesych. 
ayXaos  (Kos).  Coin  ;  Mionn.  S  VI.  572, 
70. 

at*yXaf|p  (Lakonia).  Hesych. 
dyXaoTipos  acc.  Orph.  Hymn.  67,  6. 
’A-yviras  Paus.  III.  14,  7. 
ava£  Bau.  Aus.  Epid.  p.  6. 
avTuraXos,  votrcov  clvt.  acc.  Aelian. 
H.  A.  X.  49. 

dpxa-y€TT)s  (Phokis).  Paus.  X.  32,  12. 
AvXwvios  Paus.  IV.  36,  7.  (In  Kypa- 
rissai  from  Aulon,  a  valley.) 

Pao-iXevs  voc.  Aelian.  II.  A.  IX.  33. 

Frequent  in  Aristides. 
ropTvvios  (Titane).  Paus.  II.  11,  8. 
Scupcov  acc.  8ai.  K\eivbTa.Tov.  Rev.  Arch. 
1889,  p.  71,  4.  voc.  8ai.  (fe/xvdTare , 
ibid.  1.  11. 

8€o-tt6tt|s  voc.  Aristid.  63,  2  ;  65,  22  ; 
47 L  15  i  50.  24  ;  518,  2;  522,  17. 
Suid.  art.  Ao/mi/os. 

€pr]Tfjp  see  ’EirrjKoos. 

’EirfjKoos  Bau.  Aus  Epid.  p.  5.  ’E7t. 

eLTjTijpi.  Bau.  54- 

'EiriSavpios  Clem.  Alex,  protr.  IV.  53. 
Arnob.  III.  21.  Cic.  de  Nat.  Deor. 
III.  34,  83. 

EukoXos  (Epidauros).  Bau.  44.  Often 
applied  to  Chthonian  gods  and 
heroes. 

’EirlKoupos  (Alba  Julia).  CIG.  6815. 
Ztvs  Aristid.  64,  18;  464,  18;  456,  16; 
516,  13.  Galen,  (ed.  Kuhn)  IV.  p. 
28.  Bau.  65.  CIG.  1198. 

Tjytpaiv  Aristid.  532,  1. 


iaTpos  (Kyrene).  Paus.  II.  26,  9. 
trjTfjp  Luc.  Geuw  ’EkxX.  6;  Qcujp  A ia\. 
26,  2.  Suid.  art.  Tdxw/3os.  Bau.  54; 
84,  18.  CIG.  3159;  3538. 

Kaovo-ios  (Kaus).  Paus.  VIII.  25,  1. 
KaTcujjvyirj  Aristid.  449,  15. 

KXcivoTaTOS  see  8a.Lp.wv.  voc.  Rev.  Arch. 

1889,  p.  71,  4. 

KXvTop.'qrts  Bau.  24. 

Koipavos  voc.  CIA.  II.  3,  1509. 
KotuXcvs  (Therapne).  Paus.  III.  19,  7. 
Said  to  be  so  called  from  a  wound  of 
Herakles  upon  the  hip,  KorvXr j. 

Kvpios  Aristid.  504,  27.  (Alba  Julia.) 
CIG.  6815. 

Acovtovxos  ( Ascalon)  acc.  Marin.  Procl. 
1 9‘ 

Ai-ytwT-qs  dat.  Bau.  62.  Named  from 
some  locality. 

Avcravios  (Delos).  Mon.  gr.  1878,  n. 
7.  p.  45. 

paxap  see  IIcudi\ 

pc'-yas  Aristid.  467,  2;  471,  1.  Liban. 

de  Vit.  Sua.  II.  48R. 
p€iXi\iov  acc.  Hippoc.  Ep.  17  (ed. 

Kuhn,  p.  788)  p.  Kal  irpaov. 
poipovopos  Aristid.  473,  22. 
opGios  gen.  Bau.  28. 

ITaiav  Bau.  Aus  Epid.  p.  13  Rev.  Arch. 

1889,  p.  71.  paKap  II.  CIG.  3773c. 
-rraTpoiot  dat.  (of  A.  and  Hygieia).  BCH. 

V.  p.  229;  470;  471. 

-irats  Paus.  VIII.  25,  11  ;  32,  5. 
iravGaos  Bau.  57,  4 ;  68. 

-rrarpios  Galen,  (ed.  Kuhn)  VI.  41. 


84 


EPITHETS  OF  ASKLEPIOS. 


Ilfp’ya.jjirjvos  Bau.  Aus  Epid.  p.  14. 

CIG.  6753.  CIL.  III.  1,  1417^. 
irpaos  see  /u.etXi'xioi'. 

'ttoX.iovxoi  dat.  (of  A.  and  Ilygieia). 
IGS.  et  I.  402. 

£)(oivdTas  (Helos).  CIG.  1444.  see 
Hesych.  Gx^aras,  and  Wide,  Lakon 
Kult.  p.  191. 

o-wrf|p  Aristid.  frequently.  Aelian. 
H.  A.  X-  49.  Julian.  Orat.  IV. 
153B.  Bau.  42;  57  ;  58;  61  ;  62  ; 
76;  85;  97.  BCPI.  I.  p.  134  n.  42; 
IV.  p.  378;  VII.  p.  132,  8,  9,  10;  X. 
415,  n.  23;  XI.  p.  463,  28.  CIA.  II. 
3,  1461  ;  III.  1,  Add.  et  Corr.  132/; 
and  m ;  411*7;  712^.  CIG.  1222; 
205 6/;  3159;  5976;  5978;  5979; 
67 53.  Coll.  255  ;  260.  Ditt.  IGGS. 
2808  ;  IGS.  et  I.  968  ;  1125. 
TpiKKaios  (Gerenia).  Strab.  VIII.  4,  4. 


'Y-ttcitcuos  (Paros).  ’  AOrjv.  V.  p.  31, 

n.  22. 

'Ytt<xt€Os  (Paros).  ’ AOrjv.  V.  p.  34,  n.  34. 
'YTrcpTcXcaTTis  (Asopos).  Paus.  III. 

22,  9.  See  Wide,  loc.  cit. 

'YirfjKOOs  (Gytheion).  Reinach,  Chro- 
niques  d’Orient,  p.  395. 
c})iXdv0pco7ros  CIG.  6813. 
4>iXav0pamdTaTos  Aelian.  H.  A.  IX.  33; 

8,  12.  Aristid.  41 1,  19. 

<j)tXoXaos  (Asopos).  Paus.  III.  22,  9. 
4>vXa£  Aristid.  64,  22. 

\dpfjLa  Rev.  Arch.  1889,  p.  7 1,  2.  n^a 

X‘  ftpOTOlGLV. 

Augustus,  often  in  Latin  inscriptions. 
Custos,  Stat.  Silv.  III.  4,  100.  c.  homi- 
num. 

Deus  (Spain).  CIL.  II.  21;  3726;  diis 
magnis  et  bonis.  CIL.  III.  1,  1560. 
Dominus  CIL.  VIII.  1,  1267. 


INDEX  TO  LITERATURE  AND  INSCRIPTIONS. 


Parentage.  Father. 

Apollo. 

Apollod.  III.  io,  3,  5  Ap.  Rhod. 
Arg.  IV.  616.  Aristid.  65,  2  ;  72, 
12.  Aristid.  Mil.  Frag.  XXII.  in 
Sch.  Pind.  Pyth.  III.  14.  Asklep. 
in  Sch.  Pind.  Pyth.  III.  14.  Cornut. 
(ed.  Lang)  p.  70,  33.  Crinagoras, 
XVI.  in  Anth.  Gr.  (ed.  Jacobs). 
Cyrill.  c.  Jul.  VI.  200.  Diodor. 
IV.  71;  V.  74.  Eratos.  Karaor.  VI. 
Eudocia  Aug.  XI.  Eurip.  Aik.  3. 
Euseb.  Praep.  Ev.  III.  13,  16. 
Eustath.  ad  B  732.  Galen  (ed. 
Kuhn)  XIV.  674.  Herond.  IV.  3. 
Hes.  Frag.  CL;  XCIX.  and  CXLI. 
in  Sch.  Pind.  Pyth.  III.  14;  CXLII. 
in  Sch.  Pind.  Pyth.  III.  48.  Horn. 
Hymn.  XVI.  Ister,  Frag.  XXXVI. 
in  Hygin.  Astr.  II.  40.  Julian. 
Orat.  IV.  144  B;  153  B.  Liban. 
(ed.  Morellus)  Decl.  XL.  844 
D;  Exemp.  Prog.  Vol.  I.  52  A. 
Luc.  Zeiis  T p.  26;  7 rus  Set,  16;  ’A\e£. 
Tj  \f/evd.  10;  ibid.  14.  Olympiodor. 
Vit.  Plat.  (ed.  Westermann),  p.  4. 
Cf.  p.  9.  Orph.  Hymn,  67,  6. 
Paus.  II.  26,  4  and  7  ;  VII.  23,  8. 
Pherekyd.  Frag.  VIII.  in  Sch. 
Pind.  Pyth.  III.  59.  Philost.  Vit. 
Apoll.  III.  44,  p.  62.  Pind.  Pyth. 
III.  14.  Plato,  Rep.  III.  408  B. 
Porphyry  in  Euseb.  Praep.  Ev.  II. 
2,  34;  III.  14,  6.  Theocrit.  Ep. 
VII.  1.  CIA.  III.  1,  1 7 1 ;  Add.  et 


Corr.  171  a,  b.  CIG.  3538.  IGS. 
et  I.  967.  Bau.  84,  18,  46;  Rev. 
Arch.  1889,  p.  71,  1.  8.  Kaibel, 
797.  Arnob.  VI.  21.  Cic.  de  Nat. 
Deor.  III.  22,  57 ;  III.  34,  83. 
Hygin.  Fab.  14;  49;  161;  173; 
202;  224;  251;  274;  Astr.  II.  40. 
Io.  Laur.  Lyd.  de  Mens.  IV.  90. 
Lactant.  de  Fals.  Rel.  I.  10;  de 
Or.  Err.  4.  Macrob.  Sat.  I.  20,  4. 
Minuc.  Fel.  22,  5.  Ovid,  Fasti.  I. 
290;  Met.  II.  595  ff.;  XV.  639. 
Stat.  Silv.  I.  4.  61;  III.  4,  6;  III. 
4,  69  ff.  Tertul.  Ad  Nat.  II.  14. 

A  ristetes. 

Ampel.  IX.  8. 

A  rsippos. 

Cic.  de  Nat.  Deor.  III.  22,  57.  Io. 
Laur.  Lyd.  loc.  cit. 

Hephaistos. 

Ampel.  IX.  8.  Stobaeus,  <pvoiKa ,  I. 

4L  69. 

Ischys. 

Cic.  loc.  cit.  Io.  Laur.  Lyd.  loc.  cit. 

“  Lai  filius”  (Elatos?) 

Ampel.  IV.  8. 

Lapit/ias. 

Eustath.  ad  B  732. 

Sydykos.  Euseb.  Praep.  Ev.  I.  10,  25. 
Mother. 

A  igle. 

Bau.  84,  44  ff. 

Alkippe. 

Ampel.  IX.  8. 


86 


THE  CULT  OF  ASKLEPIOS. 


Arsinoe. 

Apollod.  III.  io,  3,  5.  Aristid.  Mil. 
Frag.  XXII.  in  Sch.  Pind.  Pyth. 
III.  14.  Asklep.  in  Sch.  Pind.  Pyth. 
III.  14.  lies.  Frag.  XCIX.  and 
CXLI.  in  Sch.  Pind.  Pyth.  III.  14. 
Paus.  II.  26,  7;  III.  26,  4;  IV.  3, 
2;  IV.  31,  12.  Soc.  Arg.  in  Sch. 
Pind.  Pyth.  III.  14.  Cic.  loc.  cit. 
Io.  Laur.  Lyd.  loc.  cit. 

Koro>iis. 

Dau.  of  Phlegyas.  Apollod.  III.  10, 
3,  6.  lies.  Frag.  CXLI I.  in  Sch. 
Pind.  Pyth.  III.  14  and  48.  Horn. 
Hymn.  XVI.  Paus.  II.  26,  3  and 
7.  Pind.  Pyth.  III.  14.  Bau. 

84,  37  ff.  IGS.  et  I.  967.  Rev. 
Arch.  1889,  p.  71,  1.  10.  Hygin. 
Fab.  1 61 ;  202.  Ister  in  Hygin. 
Astr.  II.  40. 

In  Dotion.  Apollod.  III.  10,  3,  6. 
Ap.  Rhod.  Arg.  IV.  616.  lies. 
Frag.  CXLI.  in  Strab.  IX.  5,  22; 
XIV.  1,  40.  Horn.  Hymn.  XVI. 
Pherekyd.  Frag.  VIII.  in  Sch.  Pind. 
Pyth.  III.  59.  Pind.  Pyth.  III.  60. 
In  Epidauros.  Paus.  II.  26,  7.  Bau. 
84,  37  ff. 

In  Trikka.  Eustath.  ad  B  732. 
Porphyry  in  Euseb.  Praep.  Ev. 
III.  14,  6.  Hygin.  Fab.  14. 

Not  Localized.  Aristid.  463,  21. 
Diodor.  IV.  71;  V.  74.  Eudocia 
Aug.  XI.  Euseb.  Praep.  Ev.  II. 
2,  34.  Herond.  IV.  3.  Luc.  ’A\e£. 
rj  xj/evd.  14.  Paus.  IV.  3,  2.  CIA. 
III.  1,  1 7 1 ;  Add.  et  Corr.  171  b. 
CIG.  3538.  Arnob.  I.  36;  VII.  44. 
Cic.  loc.  cit.  Cyrill.  c.  Jul.  VI.  200; 
Hygin.  Fab.  224;  251.  Io.  Laur. 
Lyd.  loc.  cit.  Ovid,  Fasti.  I.  290; 
Met.  II.  599;  XV.  624. 

Name  of  Aigle.  Bau.  84,  45. 

Name  of  Arsinoe.  Aristid.  Mil. 
Frag.  XXII.  in  Sch.  Pind.  Pyth. 
III.  14. 


Otie  of  the  Titamdes.  Euseb.  Praep. 
Ev.  I.  10,  25. 

Uncertain  Parentage. 

Tarquit.  in  Lactant.  de  Fals.  Rel.  I. 

10.  Soc.  Arg.  in  Tertul.  Ad.  Nat. 

11.  14. 

Ischys  Legend. 

Ischys  from  Arkadia.  Pind.  Pyth. 
III.  45. 

Son  of  Elatos.  Hes.  Fr.  CXLII.  in 
Sch.  Pind.  Pyth.  14  and  48.  Horn. 
Hymn,  ad  Ap.  210.  Ister,  Frag. 
XXXVI.  in  Hygin.  Astr.  II.  40. 
Paus.  II.  26,  6.  Pind.  Pyth.  III. 
55.  Hygin.  Fab.  202.  Io.  Laur. 
Lyd.  loc.  cit. 

Rival  of  Apollo.  Acusil.  Frag.  XXV. 
in  Sch.  Pind.  Pyth.  III.  25.  Apollod. 
III.  10,  3,  6.  Horn.  Hymn,  ad  Ap. 
208-13.  Find.  Pyth.  III.  25.  Ovid, 
Met.  II.  599. 

Slain  by  Apollo.  Pherekyd.  Frag. 

VIII.  in  Sch.  Pind.  Pyth.  III.  59. 
Slain  by  Zens.  Hygin.  P'ab.  202. 

Crow  Legend. 

Apollod.  III.  10,  3,  7.  Hes.  Frag. 
CXLII.  in  Sch.  Pind.  Pyth.  III.  14 
and  48.  Pherekyd.  Frag.  VIII.  in 
Sch.  Pind.  Pyth.  III.  59.  Hygin. 
Fab.  202.  Ovid,  Met.  II.  596  ff. 
Crow  beco?nes  black.  Apollod.  III. 
10,  3,  7.  Artemon  Perg.  Frag. 
VII.  in  Sch.  Pind.  Pyth.  III.  48. 
Hygin.  Fab.  202.  Ovid,  Met.  II, 
632. 

Birth  Legend. 

Koronis  slain. 

By  Apollo.  Apollod.  III.  10,  3,  7. 
Hygin.  Fab.  202.  Ovid,  Met.  II. 
605.  Tertul.  Ad  Nat.  II.  14. 

By  Artemis.  Artemon  Perg.  Frag. 
VII.  in  Sch.  Pind.  Pyth.  III.  48. 


INDEX  TO  LITERATURE  AND  INSCRIPTIONS. 


87 


Paus.  II.  26,  6.  Pherekyd.  Frag. 
VIII.  in  Sch.  Pind.  Pyth.  III.  59. 
Pind.  Pyth.  III.  61. 

Asklepios  rescued. 

By  Apollo.  Apollod.  Ill,  10,  3,  7. 
Pind.  Pyth.  III.  75.  Hygin.  Fab. 
202.  Ovid,  Met.  II.  629. 

By  Hermes.  Paus.  II.  26,  6. 
Exposed  in  Epid.,  found  by  Ares- 
thanas ,  guarded  by  dog ,  nursed  by 
goat.  Paus.  II.  26,  4. 

Exposed  in  Thelpusa,  found  by  Au- 
tolaos ,  fed  by  dove.  Paus.  VIII,  25, 

I I. 

Exposed,  and  nursed  by  dog.  Tar- 
quit.  in  Lactant.  de  Fals.  Rel.  I. 
10.  Tertul.  Ad.  Nat.  II.  14. 

Life  of  Asklepios. 

Educated  by  Chiron.  Ampel.  II.  9. 
Anonym.  Vit.  Soph.  8,  p.  128. 
Apollod.  III.  10,  3,  7.  Cornut. 

р.  70,  33.  Dion.  Rhod.  Frag.  VI. 
in  Sch.  Pind.  Pyth.  I.  109.  Eratos. 
Karaar.  XL.  Eudocia  Aug.  XI. 
Eustath.  ad  A  202.  Horn.  A  219. 
Just.  Mart.  Apol.  42.  Pherekyd. 
Frag.  VIII.  in  Sch.  Pind.  Pyth.  III. 
59.  Philost.  'H pipK.  p.  308.  Pind. 
Nem.  III.  92;  Pyth.  III.  10  and  80. 
Plut.  Quaes.  Conv.  VIII.  1,  2.  Soc. 
Arg.  in  Sch.  Pind.  Nem.  III.  92. 
Tarquit.  in  Lactant.  de  Fals.  Rel. 

I.  10.  Xen.  Ven.  I.  6.  Hygin. 
Astr.  II.  38.  Ovid,  Met.  II.  630. 

In  Argonaut.  Clem.  Alex.  .Strom.  I. 

21,  105.  Hygin.  Fab.  14. 

In  Calydonian  hunt.  Hygin.  Fab.  173. 
Bribery.  Athenag.  irpeaft.  Ch.  29. 
Clem.  Alex,  protr.  II.  30.  Cyrill. 

с.  Jul.  VI.  200.  Euseb.  Praep.  Ev. 

III.  13,  19.  Lilian.  Deck  XXXIX. 
835  A  ;  XL.  844  D.  Pind.  Pyth. 
III.  96  and  Sch.  Plato,  Rep.  III. 
408  B.  Arnob.  IV.  24.  Tertul. 
Apol.  XIV.;  Ad.  Nat.  II.  14. 


Raises  the  dead.  Apollod.  III.  10, 
3,  9.  Cornut.  p.  70,  33.  Cyrill.  c. 
Jul.  VI.  200.  Diodor.  IV.  71. 
Eurip.  Aik.  123.  Ilippol.  Omn. 
Hoer.  Ref.  IV.  32.  Just.  Mart. 
Apol.  76;  Dial.  167.  Liban.  Orat. 
XIII.  408  B.  Paus.  II.  26,  5. 
Pherekyd.  Frag.  LXXVI.  in  Sch. 
Eurip.  Aik.  1.  rind.  Pyth.  III. 
96.  Plato,  Rep.  III.  408  C.  Xen. 
Ven.  I.  6.  Ausonius,  Edyl.  335,  3. 
Tertul.  Ad  Nat.  II.  14. 

I11  Delphi.  Pherekyd.  Frag.  VIII.  in 
Sch.  Pind.  Pyth.  III.  96  and  Sch. 
Eurip.  Aik.  1.  Hygin.  Fab.  251. 
Glaukos.  Ameles.  Chal.  Frag.  II.  in 
Apollod.  III.  10,  3,  10  and  Sch. 
Eurip.  Aik.  1.  Sch.  Pind.  Pyth. 
III.  96.  Hygin.  Fab.  49;  Astr. 

II.  14. 

Hippolytos.  Apollod.  III.  10,  3,  10. 
Eratos.  in  Hygin.  Astr.  II.  14. 
Sch.  Eurip.  Aik.  1.  Paus.  II. 
27,  4.  Sch.  Pind.  Pyth.  III.  96. 
Staphyl.  in  Sext.  Emp.  adv.  Math. 
I.261.  Hygin.  Fab.  49.  Lactant. 
de  Fals.  Rel.  I.  10. 

Ilymenaios.  Orphica,  Frag.  256  (ed. 
Abel)  in  Apollod.  III.  10,  3,  10, 
Sch.  Eurip.  Aik.  1  and  Sch.  Pind. 
Pyth.  III.  96. 

Kapaneusand  Lykourgos.  Stesichor. 
ibid. 

Orion.  Sch.  Pind.  Pyth.  III.  96. 
Telesarch.  Frag.  I.  in  Sch.  Eurip. 
Aik.  1  and  Sext.  Emp.  loc.  cit. 
Tyndareos.  Luc.  irepl  opx.  45-  Pany- 
asis  in  Apollod.  III.  10,  3,  10,  Sch. 
Eurip.  Aik.  1,  and  Sext.  Emp.  adv. 
Math.  I.  261.  Sch.  Pind.  Pyth. 

III.  96.  Pliny,  N.  II.  29,  3. 
Thebans.  Stesichor.  in  Sext.  Emp. 

loc,  cit. 

Power  from  Gorgon’s  blood.  Apol¬ 
lod.  III.  10,  3,  9.  Tatian,  ad  Gr. 
XII. 


88 


THE  CULT  OF  ASKLEPIOS. 


Death  by  Thunderbolt. 

Apollod.  111.  io,  4,  i.  Clem.  Alex, 
protr.  II.  30.  Cyrill.  c.  Jul.  VI. 
200.  Diodor.  IV.  71.  Eurip. 
Aik.  3  ;  123.  Euseb.  Praep.  Ev. 

II.  2,  34;  III.  13,  19;  Vit. 

Const.  III.  56.  Hes.  Frag.  Cl.  in 
Athenag.  irpea(5.  ch.  29.  Plippol. 
Omn.  Hoer.  Ref.  IV.  32.  Plippoc. 
Ep.  24  (ed.  Kuhn,  p.  810).  Just. 
Mart.  Apol.  56.  Luc.  6eun>  5iaX. 
13,  1;  7r epi  rrj s  Hep.  4  and  24. 
Origen,  Kara  KeX<r.  III.  22  ff.  Hes., 
Pind.,  Pherekyd.,  Panyasis,  An- 
dron,  Acusil.,  and  Eurip.  in  Philo- 
dem  7 repl  Eucre/3.  (ed.  Gomperz,p.  17). 
Philost.  'H pipK.  308.  Pind.  Pyth. 

III.  100.  Plato,  Rep.  III.  408  c. 
Soc.  Arg.  in  Sch.  Pind.  Pyth.  III. 
102.  Panyasis,  Phylarch.  (Frag. 
XVII.),  Polyanth.,  Staphyl.  (Frag. 
VIII.),  Stesichor.,  Telesarch.  (Frag. 
I.),  in  Sext.  Emp.  adv.  Math.  I.  260. 
Theophil.  Ant.  ad  Ant.  I.  343. 
Arnob.  I.  41 ;  IV.  24.  Cic.  de  Nat. 
Deor.  III.  22,  57.  Hygin.  Fab.  49. 
Lactant.  de  Fals.  Rel.  I.  10.  Minuc. 
Fel.  22,  7.  Pliny,  N.  H.  29,  3.  Stat. 
Silv.  I.  4,  65.  Tertul.  Apol.  XIV. 
Ad  Nat.  II.  14. 

At  Delphi.  Pherekyd.  Frag.  LX XVI. 

in  Sch.  Eurip.  Aik.  1. 

Tldvr]Kev  vp.u>v  6  ’Aa/c.Tatian.  ad  Gr.  36. 
On  account  of  cures.  Polyanth.  in 
Sext.  Emp.  adv.  Math.  I.  262. 
Phylarch.  Frag.  XVII.  in  Sch. 
Aik.  1,  Sch.  Pind.  Pyth.  III. 
96,  and  Sext.  Emp.  adv.  Math. 
I.  261.  Just.  Mart.  Apol.  56. 
Complaint  of  Hades.  Diodor.  IV. 

71* 

Burial. 

Arkadia.  Cic.  loc.  cit.  Io.  Laur.  Lyd. 
loc.  cit. 

Epidauros.  Clement.  Recog.  X.  24. 


Ky nosura.  Clem.  Alex,  protr.  II.  30. 
Cic.  loc.  cit.  Io.  Laur.  Lyd.  loc.  cit. 

Constellation. 

Eratos.  Karaar.  (ed.  Robert)  p.  68. 
Hygin.  Astr.  II.  14.  Io.  Laur. 
Lyd.  loc.  cit. 

Becomes  a  God. 

Athenag.  II pecrfi.  ch.  29.  Ilippol. 
Omn.  Hoer.  Ref.  IV.  32.  Just. 
Mart.  Apol.  56.  Luc.  Zevs  T p. 
21.  Origen,  sard  KeXcr.  III.  22. 
Porphyry,  Ep.  ad  Marc.  VII. 
Arnob.  II.  74.  Hygin.  Fab.  224. 
Q.  Fabius  Pictor  Frag.  XVI. 

Phoenician  Legend. 

Damasc.  Bios  ’Icr.  in  Phot.  Bibl. 
Vol.  II.352.  Philo  Bybl.  Frag.  XX. 

Three  Aesculapii. 

Ampel.  IX.  8.  Arnob.  IV.  15.  Cic. 
loc.  cit.  Io.  Laur.  Lyd.  loc.  cit. 

Family  Relations.  Wife. 

Agldia. 

Quint.  Smyrn.  p.  h.  6,  492. 

A  rsinoe. 

Sch.  A  195. 

Epione. 

Aristid.  79,  5.  Aristid.  Mil.  Frag. 
XXII.  in  Sch.  Pind.  Pyth.  III. 
14.  Cornut.  p.  70,  33.  Eudocia 
Aug.  XI.  Paus.  II.  29,  1.  Hippoc. 
Ep.  12  (ed.  Kuhn,  p.  778).  Sch.  A 
195.  Suid.  art.  'Hin.bvr].  Tzetz. 
prooem.  in  II.  618.  CIA.  III.  1, 
Add.  et  Corr.  17 1  b.  Rev.  Arch. 
1889,  p.  71. 

Hippo  nee. 

Tzetz.  prooem.  in  11.  617. 

Hygieia. 

Orph.  Hymn.  67,  7. 


INDEX  TO  LITERATURE  AND  INSCRIPTIONS. 


89 


Koronis. 

Sch.  A  195.  Hygin.  Fab.  97. 
Lampetie. 

Hermipp.  in  Sch.  Arist.  Plut.  701. 
Xanthe. 

Sch.  A  195.  Tzetz.  prooem.  in  II.  617. 
Sister. 

Eriopis. 

Hes.  Frag.  CXLI.  in  Sch.  Pind.  Pyth. 
III.  14. 

Children  Enumerated. 

Hygieia,  Panakeia,  Epione  and  Iaso. 
Herond.  IV.  5. 

Hygieia ,  Aigle ,  Panakeia  and  Paso. 

Pliny,  N.  H.  35,  137. 

Hygieia ,  Aigle ,  Iaso ,  Akeso,  Panakeia. 
Suid.  art.  HmSyr]. 

APachaon,  Podaleirios ,  Paso,  Panakeia 
and  Aiglae. 

Hermipp.  in  Sch.  Arist.  Plut.  701. 
Podaleirios ,  APachaon,  Paso ,  Panakeia 
and  Hygieia. 

Eudocia  Aug.  XI.  b. 

Podaleirios ,  APachaon ,  Paso ,  Panakeia , 
Aigle  and  Hygieia ,  children  of  Epione. 
Aristid.  79,  5. 

APachaon ,  Podaleirios ,  Paso ,  Akeso , 

Aigle  and  Panakeia ,  children  of 
Epio?ie,  and  Hygieia. 

CIA.  III.  1,  Add.  et  Corr.  171  b. 
Rev.  Arch.  1889,  p.  71. 

Sons. 

Alexanor. 

Sch.  Arist.  Plut.  701. 

A  rates. 

Paus.  II.  10,  2;  IV.  14,  8. 

Paniskos. 

Sch.  Arist.  Plut.  701. 

Telesphoros. 

CIA.  III.  1,  1 159. 

Asklepios  as  Hero. 

Artemid.  Oneir.  II.  13.  Euseb.  Vit. 
Const.  XIII.  4.  Luc.  Zeus  Tp.  21. 


Pind.  Pyth.  III.  12;  Sch.  ibid.  III. 

9.  Plato,  Sym.  186  E.  Plut.  de 
Curios.  VII.  Porphyry,  Ep.  ad 
Marc.  VII.  Tertul.  Ad  Nat.  II.  14. 
Arnob.  III.  39.  Augustin,  de  Civ. 
Dei  IV.  27,  16;  VIII.  5,  10;  VIII. 
26,  28. 

As  God. 

See  above.  Apollod.  Frag.  LXXII. 
Aristid.  frequently.  Artemid. 
Oneir.  II.  34.  Euseb.  Vit.  Const. 
XIII.  4.  Galen,  (ed.  Kuhn),  Vol. 
VI.  p.  41.  Julian.  Ep.  39,  416 
B.  Paus.  frequently.  Sch.  Pind. 
Pyth.  III.  96.  Augustin,  de  Civ. 
Dei  IV.  22,  5;  VIII.  26,  28.  Lac- 
tant.  de  Fals.  Rel.  I.  10.  Terent. 
Hec.  338.  CIA.  III.  1,  Add.  et 
Corr.  132  /;  171  a.  Coll.  1546; 
1548.  IGS.  and  I.  689;  1125. 

As  Benefactor. 

M.  Aur.  Antonin.  VI.  43.  Aristid. 
64  ff. ;  474,  29.  Artemid.  Oneir. 
II.37.  Julian.  Orat.  IV.  144  c; 
Ep.  34,  406  D;  Ep.  39,  416  B. 
Origen,  Kara  KeXcr.  III.  24.  Plut. 
de  Serm.  Num.  Vind.  VII.  Bau.  76. 

Relation  to  Healing. 

Aelian.  H.  A.  X.  49.  Anon.  Carm. 
DLXIX.  in  Anth.  Gr.  (ed.  Jacobs). 
M.  Aur.  Antonin.  V.  8.  Aristid. 
frequently.  Artemid.  Oneir.  II. 
375  V.  13.  Athenae.  I.  28  E  ;  X. 
434  D.  Callimach.  XXII.  in  Anth. 
Gr.  (ed.  Jacobs).  Callistr.  incppao. 

10,  p.  33.  Clem.  Alex,  protr.  II.  26 
and  30.  Cornut.  p.  70,  33.  Crinago- 
ras,  XVI.  in  Anth.  Gr.  (ed.  Jacobs). 
Cyrill.  c.  Jul.  VI.  200.  Diodor. 
IV.  71;  V.  74.  Dion.  Cass.  77,  16. 
Dion.  Chry.  de  Tyr.  205  R.  Epictet. 
Diss.  IV.  8,  29.  Galen,  (ed.  Kiihn), 
Vol.  I.  p.  22  ;  X.  4  and  6  ;  XIV. 


90 


THE  CULT  OF  ASKLEPIOS. 


674  and  676.  Hippoc.  Ep.  10; 
27  (ed.  Kuhn,  pp.  77  and  818). 
Horn.  Hymn.  XVI.  Jambl.  de 
Pyth.  Vit.  208.  Julian.  Orat.  IV. 
153  B;  Ep.  40,  419  B.  Just.  Mart. 
Apol.  76;  Dial.  167.  Luc.  Ais  kclt. 
1;  deCov  8id\.  26,  2  ;  deu>v  e/ocX.  16; 
I Kap.  24;  10.  Lykophron, 

1056.  Olympiodor.  Vit.  Plat.  (ed. 
Westermann),  p.  4.  Cf.  p.  9. 
Orph.  Hymn.  67.  Paus.  II.  26,  5. 
Philost.  Vit.  Apoll.  III.  44,  p.  62; 
Ep.  349.  Pind.  Pyth.  III.  12  and 
85.  Sch.  Pind.  Pyth.  III.  9.  Plato, 
Rep.  III.  406  C  ;  407  C  ;  407  E  ; 
X.  599  C;  Sym.  186  E.  Plut. 
Quaest.  Conv.  IX.  14,  4;  de  Curios. 
VII.  Stobaeus,  (pv<rucd  I.  41,  69. 
Suid.  art.  ypdpp.ara.  Theocrit.  Ep. 
VII.  1.  Theophylact.  II.  6,  12. 
Kaibel,  473;  506  a  and  b  ;  884. 
Arnob.  I.  38,  41  and  49;  II.  65; 
III.  23;  VII  .  22  and  44.  Augustin, 
de  Civ.  Dei  III.  12,  8;  IV.  22,  5. 
Cic.  de  Nat.  Deor.  III.  22,  57;  Ep. 
ad  Fam.  XIV.  7,  1.  Hygin.  Astr. 

II.  14;  Fab.  274.  Io.  Laur.  Lyd. 
de  Mens.  IV.  32.  Ovid,  Met.  XV. 
744.  Plaut.  Men.  V.  3,  5.  Pliny, 
N.  H.  7,  160;  25,13;  30,69.  Tacit. 
Hist.  IV.  84.  Terence,  Hec.  338. 

Cures.  Aelian.  dirooir.  89;  98;  99; 
100;  101.  Aesch.  in  Anth.  Gr.  (ed. 
Jacobs).  Arist.  Plut.  653-741. 
Artemid.  Oneir.  V.  61 ;  V.  89. 
Athenae.  I.  28  E.  Callimach.  ’E7riy. 
54;  55.  Eudocia  Aug.  XI.  Eustath. 
ad.  A  202.  Galen,  (ed.  Kuhn),  Vol. 
VI.  pp.  41  and  869.  Hipp.  Rheg. 
Frag.  VIII.  in  Aelian.  IT  A.  IX.  33. 
Liban.  Deck  XXXIX.  Vol.  I.  839  A. 
Marin.  Procl.  29.  Paus.  III.  19,  7; 

III.  20,  5;  X.  38, 13.  Phylarch.  Frag. 
XVII.  Polyanth.  Frag.  III.  Suid. 
art.  ’ ApLarapxos;  Aopvivos;  Uabouv. 
Bau.  59;  60;  61;  80;  87.  Bau. 


Aus  Epid.  p.  13.  CIG.  2292;  5980. 
Philol.  1889,  401;  1890,  577.  CIL. 
III.  1,  1561. 

Hand  of  Asklepios.  Aelian.  airoair. 
99.  Julian.  Ep.  34,  406  D;  61, 
450  A.  Suid.  art.  0e67ro/i7ros. 

Saves  from  Danger. 

Aristid.  469.  Paus.  II.  10,  2.  BCH. 

II.  pp.  86,  87.  CIA.  III.  1,  Add. 
et  Corr.  132  b. 

Oracle. 

Aristid.  467,  12;  471,  24;  491,  16  ff. 
Artemid.  Oneir.  IV.  22;  V.  9; 
V.  66.  Herodian.  IV.  8,  3.  Jambl. 
de  Myst.  III.  3.  Liban.  de  Vit. 
Sua.  Vol.  II.  48  A  ff.  Origen, 
Kara  KeXcr.  III.  24.  Paus.  III.  23,  7 ; 
X.  38,  13.  Philost.  Vit.  Apoll.  I.  9. 
Max.  Tyr.  Diss.  XV.  7.  Bau.  59, 
11 ;  80,  1,  23,  28,  51.  Macrob. 
Sat.  I.  20,  4.  Plaut.  Cure.  I.  1,  14. 
Kara  ovap  or  6vei.pov.  Bau.  12;  37; 
435  46;  575  61;  62;  97;  98;  99. 
CIA.  III.  1,  Add.  et  Corr.  181  C. 
CIG.  1176,  5.  Le  Bas,  145,  2. 

Asklepios  as  Oath. 

Julian.  Orat.  VII.  234  D.  Menander, 
Booot.  (ed.  Meinecke),  Frag.  IV. 

Asklepios  in  Art. 

Bearded. 

Luc.  Zeus  T p.  26.  Paus.  X.  34,  6. 
Arnob.  VI.  21.  Cic.  de  Nat.  Deor. 

III.  34,  83.  Lactant.  de  Or.  Err. 
4.  Ovid,  ^tet.  XV.  656. 

Youthful. 

Paus.  II.  10,  3;  13,  5;  VIII.  25,  1 1 ; 
28,  1;  32,  5.  Anth.  Pal.  3,  92,  19. 
Fillets. 

Luc.  ’AXe£.  58. 

Attributes. 

Dog.  Paus.  II.  27,  2. 

Pine  cone.  Paus.  II.  10,  3. 

Serpent.  Paus.  II.  27,  2. 


INDEX  TO  LITERATURE  AND  INSCRIPTIONS. 


91 


Sceptre.  Paus.  II.  10,  3. 

Staff.  Cornut.  p.  70,  33.  Eudocia 
Aug.  XI.  Euseb.  Praep.  Ev.  III. 

II,  2.  Hippoc.  Ep.  13  (ed.  Kiihn, 
p.  778).  Paus.  II.  27,  2.  Amob. 
VI.  25.  Ovid,  Met.  XV.  655. 

Etymology. 

Cornut.  p.  70,  33.  Etym.  Gud.  'A <tk\. 
Et.  Mag.  ’AckcXIs.  Eudoc.  Aug. 
XI.  Eustath.  ad  A  202;  ad  A  518. 
Plut.  Orat.  Vit.  VIII.  Sch.  A  195. 
Suid.  art.  AtyX-rj;  Qe6irop.Tos ;  Wav- 
<t(v v.  Macrob.  Sat.  I.  20.  Bau. 
84,  51. 

Significance  of  Asklepios. 

Julian,  in  Cyrill.  c.  Jul.  VI.  200. 
Euseb.  Praep.  Ev.  III.  11,  26;  13, 
16.  Paus.  VII.  23,  8. 

Temples. 

Location. 

Plut.  Quaest.  Rom.  94.  Vitruv.  I. 

3>  7- 

Trees. 

Dion.  Cass.  51,  8.  Paus.  II.  11,  6; 

III.  23,  7.  Hippoc.  Ep.  13  (ed. 
Kiihn,  p.  778).  Bau.  59,  90,  121; 
94. 

Springs. 

Aristid.  408  ff.;  486,  2  and  14.  Arist. 
Plut.  656.  Paus.  1.21,4;  H.27,5. 
’A dr/v.  V.  527,  10. 

Outer  Buildings. 

Aristid.  447,  19;  449,  10  ff.;  473, 
18;  506,2.  Paus.  II.  4,  6;  11,6; 
27,  6  ff. ;  X.  32,  12.  Porphyry,  de 
Abstin.  Anim.  II.  17;  cf.  Coll.  3472. 
Bau.  60,  10.  CIA.  II.  1,  Add.  et 
Corr.  489  b.  Coll.  3359. 

Altars. 

fHwfibs.  Arist.  Plut.  660.  Eustath. 
ad  B  561.  Paus.  III.  23,7.  Bau. 
43;  68;  84,  28,  31.  CIA.  II.  3, 
1443,  1650,  1651;  III.  1,  Add.  et 


Corr.  68  f.  IGS.  et  I.  608;  1125. 
Kaibel,  800.  Le  Bas,  II.  146  a. 
Philol.  1889,  p.  401. 
rpipiofws.  CIG.  5980. 
itripbdpia.  Aristid.  472,  11. 

ASvtov.  Bau.  80,  1 12;  84,  30. 

Table. 

Aristid.  495,  23;  516,  15.  Athenae. 

XV.  693,  2.  Sch.  Arist.  Plut.  678. 
CIA.  II.  1,  Add.  Nov.  373  III. 

I,  Add.  et  Corr.  68  c. 

Couch. 

Paus.  X.  32,  12.  CIA.  II.  1,  Add.  et 
Corr.  453  by  c. 

Lamps. 

Aristid.  447,  29;  541,11.  Arist.  Plut. 

668. 

Treasury. 

Bau.  87,  12. 

Inventories.  CIA.  II.  2,  766;  76 7; 
835;  836;  839;  cf.  724;  725;  728; 
737- 

Animals  in  Cult. 

Birds.  Aelian.  Var.  Hist.  V.  17; 
airocnr.  98.  Clem.  Alex,  protr.  IV. 
52.  Paus.  VIII.  25,  11. 

Dogs.  Aelian.  H.  A.  VII.  13.  Paus. 

II.  27,  2.  Plut.  de  Sol.  Anim. 
XIII.  11.  Bau.  59,  126;  80,  35. 
Philol.  1890,  p.  596.  CIA.  II.  3, 
1651. 

Serpents.  Aelian.  H.  A.  VIII.  12; 

XVI.  39.  Arist.  Plut.  732  ff.  Cor¬ 
nut.  p.  70,  33.  Artemid.  Oneir. 
II.  13.  Eudocia  Aug.  XI.  Herond. 

IV.  91.  Hippoc.  Ep.  17  (Kiihn, 
p.  788).  Paus.  II.  11,  8;  28,  1; 
IX.  39,  3.  Bau.  59,  1 13;  80,  1 18. 
Pliny,  N.  H.  29,  72.  Stat.  Silv.  III. 
4,  25. 

Explanation  of  Serpent  in  Cult.  Eu¬ 
seb.  Praep.  Ev.  III.  1 1,  26.  Macrob. 
Sat.  I.  20,  1  ff. 

Cult  transferred  by  Serpent.  Luc. 
’A\e|.  13  ff.  Paus.  II.  10,  3; 


92 


THE  CULT  OF  ASKLEPIOS. 


III.  23,  7.  Plut.  Quaest.  Rom.  94. 
Arnob.  VII.  44  ff.  Augustin,  de 
Civ.  Dei.  X.  16,  36.  Livy,  X.  47; 
XXIX.  11,  1;  Ovid,  Met.  XV. 
660  ff.  Pliny,  N.  H.  29,  72. 

Hierarchy.  Priest. 

Hereditary. 

Aristid.  521,  12.  Coll.  260.  Philol. 
1890,  p.  578.  Cf.  p.  583. 

Chosen. 

Ross,  Inscr.  Ined.  II.  221. 

By  Lot.  CIA.  II.  1,  Add.  et  Corr. 
489  b\  Add.  Nov.  352  b\  567  b. 
Paton  and  Hicks,  Inscr.  of  Cos, 
n.  103  (?). 

By  Oracle.  CIA.  II.  3,  1654. 

By  Purchase.  Coll.  3052. 

Term  of  Office. 

Year.  Bau.  6,  a,  b ;  60;  61.  BCH. 

1.  p.  1 61 ,  n.  24;  p.  168,  n.  83;  II. 
p.  86;  VI.  p.  498.  CIA.  II.  1, 
Add.  et  Corr.  453,  b,  c ;  489,  b\  II. 

2,  835,  836;  II.  3,  1204;  1440; 

1446-48;  1456;  I459-6i;  1466; 

1468;  1472;  1473;  1475;  1476; 

1479;  i48i;  1483;  1 489-9 1 5  1495; 

1496;  i5°5;  15“;  IIL  u  99;  I3I ; 

144;  228;  229;  693;  Add.  et  Corr. 
68  a,  b;  132  u,o;  181  k;  228  a,b; 
229  a,  b.  Coll.  3025.  Ditt.  439. 
Mitth.  d.  Arch.  Inst.  VIII.  103. 
Life.  BCH.  V.  474;  XII.  88.  CIA. 
III.  1,  132;  Add.  et  Corr.  68  a,  b\ 
1320;  229  a;  712  a.  Coll.  260. 
Paton  and  Hicks,  Inscr.  of  Cos,  n. 
92.  Ross,  Inscr.  Ined.  II.  221. 
€icri[TT]]TTipia.  CIA.  II.  1,  Add.  et  Corr. 

453  b>  c- 

Duties  of  Priest.  ’  Adrjv.  VI.  p.  134,  n.  9. 
Arist.  Plut.  676. 

Care  of  Temple.  CIA.  II.  1,  Add. 
et  Corr.  453  b,  c ;  489  b;  Add. 
Nov.  373  b\  567  b\  477  b,  c.  Coll. 
1532  a,  b\  1548  a,  b\  3052. 


Sacrifices.  Herond.  IV.  87  ff.  Bau. 
1;  24;  37-42;  47;  53;  57;  57  a; 
58;  62;  63;  67;  68;  73;  97. 

CIA.  II.  1,  Add.  et  Corr.  453  b,  c  ; 
Add.  Nov.  373  477  £-567  II. 

3,  1204;  IIL  1,  Add.  et  Corr. 
102  a,  b.  CIG.  1175;  2428.  Ditt. 
378.  Coll.  332 7.  IGS.  et  I.  2283. 
Reports.  CIA.  II.  1,  Add.  Nov. 

373  b\  Ml  b • 

Public  Honors. 

CIA.  II.  1,  Add.  et  Corr.  453  b\  Add. 
Nov.  373  b\  477  b,  c\  567  b\  III.  1, 
263  ;  287.  Coll.  3052. 

Neocore. 

Herond.  IV.  40;  45;  90.  Aelian. 
H.  A.  VII.  13. 

Term  of  Office. 

CIA.  IIL  1,  Add.  et  Corr.  132  o\ 
181  c,f,h\  229  b\  231  a,b\  774  a,  b; 
780  a,  b  ;  894  a. 

Number. 

Aristid.  473,  5;  477,  14.  Coll.  255. 
Duties. 

Aristid.  447,  29;  474,  12;  494,  14. 
CIA.  III.  1,  Add.  et  Corr.  68  c,e,f. 
Philol.  1890,  p.  587. 

Sacrifices.  CIA.  III.  1,  68,  102;  Add. 
et  Corr.  68  e,f\  17 1  a\  780  b. 
Public  Honors. 

CIA.  III.  1,  780;  Add.  et  Corr. 
780  a,  b,  c. 

VTTO^aKOpOS. 

CIA.  IIL  1,  Add.  et  Corr.  894  a. 
kAciSov^os. 

CIA.  II.  1,  Add.  et  Corr.  453  b,  c  ;  II. 
3,  1204;  IIL  1,  Add.  et  Corr.  102  a; 
712  a;  780  a. 

Fire  Lighter. 

Bau.  5,  1;  6  a,  b;  8;  49;  50;  55; 
69;  72.  CIA.  III.  1,  693.  Coll. 
3327;  3359- 


INDEX  TO  LITERATURE  AND  INSCRIPTIONS. 


93 


Mayipos. 

Bau.  ioi. 

lapopyos. 

Philol.  1890,  p.  587. 

lepoKrjpv$. 

CIA.  III.  1,  Add.  et  Corr.  780  a. 

*  A.(TK\rjTT  LOUT  TULL. 

CIA.  II.  1,  Add.  et  Corr.  617  b. 

’Opyeaives. 

CIA.  II.  2,  990. 

Medical  Assistants. 

Aristid.  447,  26;  477,  15;  Arist.  Plut. 
701;  710.  Bau.  59,  1 14;  80,  12, 
40,  1 1 3. 

appr)<f>opo<;. 

CIA.  II.  1,  Add.  et  Corr.  453  b. 

KQ.VY)<f)OpOS. 

CIA.  II.  3,  1204;  III.  1,  Add.  et 
Corr.  920  a. 

Private  Ritual. 

Bathing. 

Arist.  Plut.  656.  Bau.  60,  12. 
Mattress. 

Arist.  Plut.  663. 

Sleeping. 

Arist.  Plut.  662  ff.  Paus.  II.  27,  2. 

Plaut.  Cure.  I.  1,  14. 

In  Afiaro v.  Bau.  59,  4,  21,  50,  63,  65, 
109,  1 1 6,  1 17;  6o,  19;  80,  23,  25, 

44,  49,  S1*  I02- 
In  lyKot/jiT)TT)piov.  Bau.  61,  7. 

In  7r pbSofxos .  Suid.  art.  Sop.vivos. 

In  Tlpjevos.  Bau.  80,  11. 

At  Night. 

Aristid.  474,  5.  Arist.  Vesp.  123. 
Artemid.  Oneir.  V.  9.  Jambl.  de 
Myst.  III.  3.  Cic.  de  Divin.  II. 
59.  Bau.  59,  4,  25,  37,  49,  57,  68, 


76,  93,  98’  I07»  1 24;  73;  80,  9,  16, 
23,  27,  39,  46,  58,  66,  69,  88,  103, 
hi,  1 17,  120,  123. 

Sacrifices. 

Aristid.  64,  2;  472,  16;  500,  7.  Arist. 
Plut.  660;  cf.  Sch.  ibid.  Artemid. 
Oneir.  II.  33;  V.  9;  V.  66. 
Herond.  IV.  12.  Liban.  Decl. 
XXXIX,  842  A  ff.  Paus.  II.  10. 
3;  27,  4;  III.  19,  7;  X.  38,  13. 
Philost.  Vit.  Soph.  266,  V.  Plato, 
Phaedo,  118  A.  Suid.  art.  ’A pl- 
arapxos.  Tertul.  Ad.  Nat.  II.  2. 
Theophrast.  Char.  21.  Bau.  52; 

55;  59,  38,  42,  45>  56,  60,  70,  89, 
93;  60,  13,  20;  87,  8,  35,  38,  82, 
101.  BCH.  III.  p.  193.  CIA. 
II.  1,  470,  1.  17,  55;  III.  1,  132; 
Add.  et  Corr.  132  a-i;  132  l-o; 
132  r.  CIG.  2429;  5975.  IGS. 
et  I.  967;  968;  2283. 

Animal  Sacrifice. 

Consumed  within  precinct.  Paus.  II. 
27,  1.  Ditt.  378. 

Cock.  Artemid.  Oneir.  V.  9;  Herond. 
IV.  12.  Liban.  Decl.  XXXIX. 
842  A.  Luc.  Ais  Kar.  5.  Plato, 
Phaedo,  118  A.  Tertul.  Ad.  Nat. 
II.  2. 

Geese.  Aristid.  500,  7. 

Goat.  Paus.  II.  26,  9;  X.  32,  12. 
Sex.  Emp.  Pyrrh.  hyp.  3,  221. 
Servius  ad  Verg.  Georg.  II.  380. 
Pig.  Paus.  II.  11,  7.  Sext.  Emp. 

Pyrrh.  hyp.  3,  220. 

Ram.  Paus.  II.  11,  7. 

Steles. 

Aristid.  38,  14.  Paus.  II.  27,  3  ff.; 
36,  1.  Strab.  VIII.  6,  15;  XIV.  2, 
20.  Pliny,  N.  H.  29,  4. 

Fines  paid  to  Asklepios. 

BC1L  X.  358.  Coll.  304  b ;  1532  a, 

b\  1 547  J  1548  «,  3052. 

For  enslaving.  BCII.  X.  378  ff.; 
Coll.  1447;  1532;  1545;  1548. 

Ditt.  445. 


94 


THE  CULT  OF  ASKLEPIOS. 


Slaves  dedicated. 

Coll.  8 1 1 ;  1474;  1546.  Sueton.  de 
Vit.  Caes.  V.  25. 

Physicians  sacrifice. 

CIA.  II.  1,  Add.  Nov.  352  b.  Cf.  II. 
3,  1449.  IGS.  et  I.  689;  967  a , 
b\  2283.  CIL.  II.  21. 

Honored.  CIA.  II.  1,  Add.  Nov. 
256  b. 

Public  Ritual. 

Festivals. 

Asklepieia.  Aristid.  124,  1.  Dion. 

Cass.  47,  2.  Pollux,  I.  37.  Steph. 
Byz.  art.  Ka7reTw\ioj\  BCH.  IV. 
p.  378.  CIG.  1165;  1429;  1515 
a,  b;  1715;  3208.  Coll.  1232; 
4315.  IGGS.  18. 

Agrigentum.  Mionn.  I.  214,  53. 
Ankyra.  BCH.  IX.  p.  69.  CIG. 
3428;  4016;  4017.  Mionn.  IV. 
384,  62. 

Athens.  Aesch.  Ctes.  p.455.  CIA. 

II.  2,  741;  II.  3,  1367. 

Epidauros.  Paus.  II.  26,  8.  Pind. 
Nem.  III.  145;  Sch.  ibid.  Plato, 
Ion  530  A.  Bau.  10;  32;  84,  10- 
26;  94.  CIG.  1 1 7 1 ;  1186;  3208; 
5913.  Coll.  3290.  Ditt.  398,  4. 
IGGS.  49.  Mionn.  II.  238,  63  and 
64;  S  IV.  260. 

Karpathos.  Rev.  Arch.  1863,  p.  470, 
1.  23. 

Kos.  Hippoc.  Ep.  13  (ed.  Kiihn, 
p.  778).  BCH.  V.  p.  21 1,  n.  6; 
p.  213.  Ditt.  398,  13;  399.  Paton 
and  Hicks,  Inscr.  of  Cos,  n.  14, 1.  7. 
Lampsakos.  CIG.  3641  b. 

Laodikeia.  Head,  566. 

Nikaia.  Head,  443. 

Pergamon.  Mitth.  d.  Arch.  Inst. 
XVI.  p.  132. 

Rhodiopolis.  CIG.  4315  n. 

Soli.  Q.  Curtius  Rufus.  Hist.  Alex. 
HI.  7,  3. 

Thyateira.  BCH.  X.  415,  24. 

Tyre.  Head,  676. 


Epidauria. 

Paus.  II.  26,  8.  Philost.  Vit.  Apoll. 
IV.  18, ,p.  72.  CIA.  II.  1,  Add.  et 
Corr.  453  b;  III.  1,  916. 

Heroia. 

CIA.  II.  1,  Add.  et  Corr.  453  b,  c. 
Travriyvpis. 

Hippoc.  Ep.  13  (ed.  Kiihn,  p.  778). 
Bau.  10.  BCH.  V.  p.  21 1,  n.  6, 
17;  p.  213. 

Travvvxk. 

CIA.  II.  1,  Add.  et  Corr.  453  b,  c; 
Add.  Nov.  373  b. 

Vintage  Festival. 

Arnob.  VII.  32. 

Procession. 

Hippoc.  Ep.  13  (Kiihn,  p.  778).  CIA. 
III.  1,  921.  Bau.  84. 

Dress. 

Appian,  Lib.  130.  Aristid.  473,  8; 
494,  6.  Bau.  84,  19. 

Incense. 

Aristid.  64,  21.  Philost.  Vit.  Soph, 
p.  266,  1.  25. 

Singing. 

Aelian,  airocrir.  98.  Aristid.  479,  1 1 ; 
cf.  Sch.  Arist.  Plut.  636;  513,  9; 
514,  17;  517,  28.  Galen,  (ed.  Kiihn), 
Vol.  VI.  p.  41.  Marin.  Procl. 
19.  Paus.  III.  26,  10.  Suid.  art. 

a<TKU}\la£e. 

Pecans. 

Aristid.  453,  4.  Athenae.  VI.  250  c. 
Luc.  At yx.  iyKU)/x.  27.  Philost.  Vit. 
Apoll.  III.  17,  p.  50.  Philost.  Jun. 
Imag.  13,  p.  17.  Bau.  84,  31  ff. 
CIA.  III.  1,  1 7 1 ;  Add.  et  Corr. 
171  b,  c,  d,  g,  k.  CIG.  3538; 
5973  c.  Rev.  Arch.  1889,  p.  71. 

Public  Sacrifices. 

Aristid.  448,  18;  531,8.  Paus.  II.  11, 
7.  Polyb.  32,  27,  2  ff.  CIA.  II,  1, 
Add.  et  Corr.  453  b,  c ;  III.  1, 1 1 59; 


INDEX  TO  LOCALITY  OF  CULTS. 


95 


Add.  et  Corr.  77  a.  CIG.  3538; 
5980. 

Decrees  Deposited  in  the 
Asklepieion. 

ECU.  V.  p.  21 1,  n.  6,  1.  19.  CIA. 
II.  1,  Add.  Nov.  256  b\  373  b\ 


477  567  b\  II.  2,  840.  Coll. 

361  ;  343°  5  3462.  Ditt.  439. 

Mitth.  d.  Arch.  Inst.  XI.  p.  263. 
Paton  and  Hicks,  Inscr.  of  Cos,  14. 

lepa  ytpovaia  rov  ’Actk. 

IGGS.  2808. 


LOCALITY  OF  CULTS. 

A  geographical  classification  has  been  made  in  the  following  list  of  Asklepieia, 
as  that  seems  more  satisfactory  than  an  historical  arrangement  which  could  at  best 
be  only  approximately  accurate.  An  attempt,  however,  is  made  to  indicate  the 
development  of  the  cult,  and  to  show  that  to  a  great  extent  the  historical  and 
geographical  groups  coincide. 

Literary  and  epigraphical  sources  furnish  us  with  information  of  about  207 
Asklepieia,  but  the  names  of  the  remaining  161  are  only  known  by  coins  which 
bear  one  or  more  of  the  types  of  Asklepios,  Hygieia  or  Telesphoros.  The 
existence  of  such  coins,  however,  is  no  proof  of  the  worship  of  Asklepios  at 
any  given  locality.  Most  of  them  were  struck  under  the  Emperors,  and  the 
designs  may  have  been  merely  transferred  from  one  town  to  another,  as  in  the 
case  of  coins  bearing  the  image  of  the  Ephesian  Artemis,  which  are  found  in  too 
many  of  the  neighboring  towns  to  admit  of  the  supposition  of  a  similar  cult-statue 
in  each.  Also,  alliance  coins  may  bear  the  figure  of  a  god  of  one  town  who  is 
unknown  in  the  other.  Or  a  coin  design  may  simply  be  the  arms  of  the  town. 
The  probability  is  that  the  cult  existed  in  a  large  proportion  of  the  towns  where 
the  Asklepios  coins  are  found,  but  no  one  can  determine  with  certainty  in  which 
town,  unless  additional  material  comes  to  hand.  A  few  towns  are  mentioned  in 
which  statues  or  reliefs  have  been  found  or  alluded  to.  Such  evidence  is  less 
satisfactory  even  than  that  of  the  coins. 


Thessaly. 


As  has  already  been  shown,  the  oldest  seat  of  the 
Asklepios  cult  was  in  Thessaly.  The  ordinary  type 
of  Asklepios  standing  with  serpent  and  staff  is  used 
on  coins  of  the  country  as  a  whole. 


Catalogue  of  Coins  in  the 
British  Museum,  Thessaly, 
6. 


Atrax.  Coins  of  the  third  century  B.c.  Head,  249. 

Kierion.  Coins  of  the  first  half  of  the  fourth  century.  Head,  249. 
Asklepios  adolescens  or  Apollo  with  the  serpent.  If 
it  is  Asklepios,  it  is  the  earliest  representation  on 


coins. 


96  THE  CULT  OF  ASKLEPIOS. 


Krannon.  Decree  posted  in  the  Asklepieion. 

Coll.  361  A. 

Lakereia.  The  local  legends  of  Koronis  point  to  a  cult 
of  Asklepios  here,  but  there  is  no  further  evidence. 

Larissa.  Coins  :  A.  feeds  serpent ;  head  of  A.  with 
serpent. 

B.  M.  Thess.  28.  Head,  255. 

Phalanna.  Dedications  to  A. 

Decrees  dated  by  priest  of  A. 

Coll.  1329;  1332. 

Mitth.  d.  Arch.  Inst.  VIII. 
103  and  107. 

Pherai.  Dedication  to  A. 

Coll.  338. 

Pharsalos.  Dedication  to  A. 

Coll.  329. 

Trikka.  The  two  sons  of  A.  led  the  forces  from  T.  to 
Troy. 

Here  was  the  birthplace  pf  the  god,1  and  his 
oldest  and  most  famous  shrine.2  Cures  were  here 
recorded.3 

Coin  of  the  first  half  of  the  fourth  century;  A. 
seated,  feeding  serpent  with  a  bird. 

B  729;  A  202.  Eustath.  ad  B 
729. 

1  Strab.  XIV.  i,  39.  2  Strab. 
IX.  5,  17;  VIII.  4,  4. 
Herond.  IV.  1.  3  Strab. 

VIII.  6,  15. 

B.  M.  Thess.  52. 

Iolkos.  Dedication  to  A.  and  Hygieia. 

Mitth.  d.  Arch.  Inst.  XV.  304. 

Magnesia. 

# 

The  spread  of  the  cult  from  Thessaly  is  natural, 
and  there  are  Magnesian  coins  in  Munchen  which 
show  the  god  seated.  A  serpent  on  a  coin  from 
Homolion  may  symbolize  the  god. 

* 

Head,  252  and  256. 

Epeiros. 


Ambrakia.  Temple  of  A. 

Polyb.  XXI.  27,  2. 

Nikopolis.  Coins  :  A.  stands  with  or  without  staff 
entwined  by  serpent ;  is  seated  feeding  serpent  as 
on  the  coin  of  Trikka;  stands  in  temple. 

Mionn.  S  III.  372-410. 

Korkyra. 


Specifications  for  temple. 

Coins  :  A.  stands  with  serpent-staff. 

Coll.  3195. 

Mionn.  II.  76,  75. 

Akarnania. 


Anaktorion.  Dedication  to  A. 

Coll.  1385  b. 

Lokris  Ozolis. 

Amphissa.  Slave  freed  and  dedicated  to  A. 


Coll.  1474. 


INDEX  TO  LOCALITY  OF  CULTS. 


97 


Naupaktos.  Ruined  temple  which  had  been  erected  in 
gratitude  for  a  cure. 

Slaves  freed  and  dedicated. 

Phokis. 

The  cult  was  brought  from  Thessaly  at  an  early 
date  by  the  Phlegyans  to  Phokis  where  Asklepios 
was  throughout  the  entire  country  worshiped  as 
tribal  god,  dpxa7^T77s.  Here  the  conflict  took  place 
between  the  gods  of  the  invading  tribe  and  Apollo, 
which  resulted  in  a  close  connection  of  divinities  in 
myth  and  cult. 

Drymaia.  Dedication  to  A. 

Elateia.  Fines  paid  to  A. 

Dedication  to  A.  and  Hygieia. 

Temple  and  bearded  statue  by  Timokles  and 
Timarchides. 

Panopeus.  Statue  of  A.  said  to  be  Prometheus. 

St  iris.  Fines  paid  to  A. 

Dedications  to  A. 

Tithorea.  Seventy  stadia  distant  from  T.  is  a  temple 
of  A.  dpxaytTris.  Within  the  enclosure  are  the 
houses  for  suppliants  and  attendants  of  the  god, 
and  in  the  middle  stands  the  temple  and  a  bearded 
statue  of  stone,  over  two  feet  high.  A  couch  is  at 
the  right  of  the  image.  All  kinds  of  sacrifices  are 
offered  here  except  goats. 

Boeotia. 

The  worship  of  Asklepios  in  Boeotia  is  very  old, 
brought  by  the  wandering  tribes  of  Thessaly.  In 
Boeotia  is  a  confusion  between  this  god  and  Tropho- 
nios  to  whom  the  same  ancestry  is  given 1  and  whose 
representations  are  similar.2 

Hyettos.  Sacred  council  of  A. 

Orchometios.  List  of  contributors  to  temple  of  A. 

Tanagra.  Cure  by  means  of  a  cock. 

Statuette  of  A. 

Thespiai.  Dedications  to  A. 

Slave  dedicated  and  stele  placed  in  temple. 


Paus.  X.  38,  13. 

Mitth.  d.  Arch.  Inst.  IV.  p. 
22  ff. 

Paus.  X.  32,  12. 


Coll.  1530. 

Coll.  1532  a,  b ,  c. 

BCH.  X.  358. 

Paus.  X.  34,  6. 

Paus.  X.  4,  4. 

Coll.  1545;  1547;  1548  a,  b. 
Coll.  1541;  1542. 

Paus.  X.  32,  12. 


1  Cic.  de  Nat.  Deor.  III.  22, 

5&- 

2  Paus.  IX.  39,  4. 

IGGS.  2808. 

Coll.  474;  475. 

Aelian.  d7ro<T7T.  98. 

Mitth.  d.  Arch.  Inst.  III.  395, 
n.  171. 

IGGS.  1779;  Ditt.  1824. 

Coll.  81 1. 


Thisbe.  Dedication  to  A. 


Coll.  747  a. 


98 


THE  CULT  OF  ASKLEPIOS. 


Attica. 

Acharnai.  Temple  of  A. 


Sch.  Arist.  Plut.  621. 


Athens.  So  much  of  the  material  derived  from  Athens 
has  been  already  discussed  in  the  main  body  of 
this  work,  that  it  is  inadvisable  to  repeat  it  in  the 
index. 

The  cult  was  introduced  into  Athens  in  the  fifth 
century  together  with  Aphrodite  Pandemos  and 
Themis,  whose  shrines  lay  in  the  enclosure  of  Askle- 
pios  in  Epidauros,  and  were  near  by  on  the  south 
slope  of  the  Acropolis  at  Athens.  The  date  of 
the  founding  of  the  cult  is  not  sure.  According  to 
Wilamowitz  it  was  about  the  year  460  B.C.,  though 
tradition  of  Asklepios  in  relation  to  Sophocles  would 
place  it  much  later.  The  earliest  mention  of  the 
cult  is  by  Hermippos  in  the  Scholia  of  the  Plutos, 
line  701.  The  temple  was  still  in  existence  in  the 
fifth  century  a.d.1 

There  were  several  Asklepieia  in  Athens.  Two 
temples  were  built  on  the  Acropolis  site,2  the  second 
not  replacing  the  first,  but  built  near  it.  The  Orgeo- 
nes  held  a  sanctuary  in  the  deme  of  Prospalta3  and 
there  was  still  another  shrine  within  the  city.4  In 
Peiraeus  was  an  Asklepieion  which  is  directly 
mentioned  but  once,  though  the  expression  “  the 
temple  in  the  city,”  which  is  used  in  reference  to 
the  one  on  the  Acropolis,  may  imply  that  the  temple 
in  Peiraeus  was  at  one  time  equally  important.5 
Pausanias  and  Xenophon  both  spoke  of  the  water 
facilities  in  the  Asklepieion  on  the  Acropolis 6  and 
the  grove  and  the  elevation  did  something  to  render 
the  location  a  health-giving  one. 

Many  inscriptions  and  reliefs  come  from  Athens, 
so  that  we  know  more  in  regard  to  the  cult  here 
than  in  any  other  locality.  For  the  most  part  these 
inscriptions  are  to  be  found  in  the  collection  of  Attic 
inscriptions  in  the  second  and  third  divisions.  Those 
which  bear  directly  on  the  cult  are  the  following  : 
CIA.  II.  1,  470;  Add.  et  Corr.  162;  453  b ,  c ;  489  b  ; 
Add.  Nov.  1 59  b;  256  b\  352  b\  373  ^ ;  477  b,c; 
56 7  b;  II.  2,724;  725;  728;  737;  741;  766;  767; 
835;  836;  839;  840;  II.  3,  1204;  1440-1511;  1649- 
1651;  1654;  III.  1,  68;  99;  102;  132;  144;  163;  171; 
181-184;  228;  229;  263;  287;  693;  729;  780;  781; 
916;  921;  1159;  Add.  et  Corr.  65  a;  68  a-/;  77  a; 


1  Marin.  Procl.  29. 

2  CIA.  II.  1,  Add.  et  Corr. 
489  b\  Add.  Nov.  159  b\ 
477  b. 

3  CIA.  II.  2,  990. 

4  Ditt.  378. 


5  Sch.  Arist.  Plut.  621.  Cf. 
CIA.  II.  1,  Add.  Nov.  159 b; 
477  b. 

6  Paus.  I.  21,  4;  Xen.  Mem. 
3,  13,  3- 


♦ 


INDEX  TO  LOCALITY  OF  CULTS. 


99 


102  a-c ;  132  a-r\  171  a-k\  181  a-h\  184a;  185  a-c; 
228  a,  b;  229  a,b;  231  a,  b\  4 1 1  ^  ;  7120;  713a; 
774  a,  b\  780  a,  b,c;  836  c;  894  a.  For  others  from 
the  Asklepieion  not  bearing  the  name,  see  III.  1, 
p.  494  ff. 

References  to  the  Athenian  cult  which  have  not 
been  elsewhere  discussed  are  these :  Arist.  Vesp.  123. 
Luc.  ’AXieus,  42;  Ar]ix.  B los,  27;  'E pfj.6r.  37;  ’I Kapo/x. 
16.  Paus.  I.  21,  4  ff.  Suid.  art.  A ofxvlvos. 

Coins,  186-146  b.c.  :  A.  and  Hygieia;  A.  standing 
with  serpent-staff. 


Megaris. 

Megara.  A  statue  of  A.  and  Hygieia  of  Bryaxis. 

Coins:  A.  and  Hygieia. 

m 

Pagai.  Coins  :  A.  and  Isis. 

Korinthos. 

Kenchreiai.  Temple  of  A.  near  one  of  Isis. 

Korinthos.  Temple  of  A.  with  statues  of  A.  and 
Hygieia  in  white  stone. 

Coins  :  A.  and  Hygieia  standing ;  Hygieia  feeding 
serpent  from  patera;  A.  standing. 

Sikyon.  The  god  in  the  form  of  a  serpent  was  brought 
from  Epidauros  by  a  woman  of  Sikyon,  Nikagora 
by  name.  A  figure  of  Hypnos  lies  in  the  outer 
court  of  the  temple,  and  within  is  a  shrine  of  Apollo 
Karneios.  In  the  stoa  lie  the  bones  of  a  whale,  and 
statues  of  Oneiros,  and  Hypnos  lulling  a  lion  to 
sleep.  Images  of  Pan  and  Artemis  stand  on  either 
side  of  the  entrance.  The  beardless  statue  of  A., 
chryselephantine,  the  work  of  Kalamis,  holds  a 
sceptre  and  a  pinecone.  The  Sikyonians  consider 
Aratos  the  son  of  A. 

A  trophy  is  placed  in  temple  of  A. 

Coins:  Hygieia  standing  ;  A.  standing. 

Titane.  The  cult  of  A.  in  Titane  is  one  of  the  oldest 
in  Peloponnesos.  Here  Pausanias  saw  a  very  ancient 
cult-statue,  muffled,  so  as  to  show  only  the  head 
and  the  hands  and  feet.  A  similar  image  of 

Hygieia  was  nearly  hidden  from  view  by  the  locks  of 


Head.  p.  321;  324;  327.  Mionn. 
II.  124,  140  and  141. 


Paus.  I.  40,  6. 

B.  M.  Attica,  123. 

Jour.  Hell.  Stud.  VIII.  50. 


Paus.  II.  2,  3. 

Paus.  II.  4,  5. 

Mionn.  II.  184,  270;  II.  189, 
308  ;  S  IV.  102,  693  ;  S  IV. 
1 1 3 ,  771- 


Paus.  II.  10,  2  ff. 

Paus.  IV.  14,  8. 

Athenae.  VIII.  351,  f. 

Mionn.  II.  201,  382;  S  IV. 
170,  1131. 


IOO 


THE  CULT  OF  ASKLEPIOS. 


hair  hung  upon  it  by  suppliant  women.1  The  cult 
was  of  Thessalian  origin  as  is  shown  both  by  its 
being  founded  by  Alexanor,  son  of  Machaon,  and 
the  presence  of  Koronis,  whose  statue  was  carried 
into  the  sanctuary  of  Athena  to  receive  a  share  of 
the  sacrifices.  Alexanor  and  Euamerion  have  here 
a  double  cult,  the  first  as  hero,  the  second  as  god. 
Pausanias  identifies  the  latter  as  Telesphoros  of  the 
Pergamene  cult,  and  Akesis  of  the  Epidaurian. 

The  temple  stood  in  a  grove  of  cypress,  above 
which  were  the  houses  for  the  suppliants.2  The 
sacrifice  of  animals  took  place  on  the  ground,  except 
in  the  case  of  birds,  which  were  burned  on  the  altar.3 
No  portion  of  the  offerings  could  be  carried  out  of 
the  enclosure.4 

Dedication  to  A. 


Phliasia. 

Phlious.  Coming  down  from  the  Acropolis,  a  temple  of 
A.  stood  on  the  right.  The  statue  was  beardless. 

Coins  :  A.  standing. 

Argolis. 

The  cults  in  Argolis  spread  from  the  centre  of  the 
Asklepios  worship,  Epidauros.  They  are  numerous 
and  the  ritual  is  highly  developed. 

Argos.  Sphyros,  a  son  of  Machaon  and  brother  of 
Alexanor,  is  said  to  have  founded  the  cult.  The 
cult-statue  was  of  white  stone,  showing  the  god 
seated  and  Hygieia  standing  near.  The  statues  were 
by  Xenophilos  and  Straton. 

Two  other  shrines  are  mentioned  by  Pausanias. 

Coins:  A.  seated  presenting  some  object  to  ser¬ 
pent,  the  type  of  the  statue  of  Epidauros. 

A  sine.  Coins  :  A.  standing. 

Epidauros.  As  in  the  treatment  of  Athens  and  for 
the  same  reasons,  only  such  material  is  given  here  as 
is  not  to  be  found  in  the  body  of  the  text. 

This  town  was  the  special  seat  of  the  Asklepios 
cult5  until  the  Pergamene  cult  eclipsed  it.  The  god 
frequently  bears  the  name  Epidaurius,  in  Greek  or 
Latin,6  and  the  Epidaurians  held  their  city  sacred  to 
him.7  They  claimed  that  he  was  born  here  and 


1  Cf.  Paus.  VII.  23,  8. 


2  Paus.  II.  11,  6  £f. 


3  Paus.  II.  11,  7. 

4  Paus.  II.  27,  1. 
BCH.  III.  193. 


Paus.  II.  13,  5. 


Mionn.  II.  198,  368;  S  IV. 
159,  1044.  Head,  345. 


Paus.  II.  23,  4. 


Paus.  II.  21,  1 ;  23,  2. 

Mionn.  S  IV.  51,103.  Head, 
368. 


Mionn.  II.  224,  73  ;  S  IV.  257, 
132. 


5  Herond.  IV.  2.  Julian,  in 
Cyr.  Alex.  c.  Jul.  VI.  200. 
Strab.  VIII.  6,  15. 

0  Clem.  Alex,  protr.  IV.  53  ; 
Amob.  III.  21;  Cic.  de 
Nat.  Deor.  III.  34,  83. 

7  Eustath.  ad  B  561 ;  Suid. 
art.  ’E7r/5aupos.  Minuc. 
Fel.  6,  1. 


INDEX  TO  LOCALITY  OF  CULTS. 


IOI 


called  the  headlands  by  the  town  by  his  name.1 
Besides  the  main  Asklepieion,  there  was  a  rt/jcevos 
with  statues  of  A.  and  Epione  in  the  city  itself.2 

The  cult-statue,  which  is  known  only  by  descrip¬ 
tions  and  coins,  was  the  work  of  Thrasymedes. 
Athenagoras  mentioned  one  of  Phidias  which  was 
at  Epidauros.3  Pausanias  mentions  the  fact  that 
this  statue  which  was  placed  over  a  cistern,  ini 
(pptari,  received  different  treatment  from  that  of 
other  statues,  as  neither  oil  nor  water  was  used  to 
cleanse  it.4  The  statue  was  the  sufferer  from  a 
joke  of  Dionysius,  who  took  off  its  golden  beard, 
on  the  plea  that  a  beardless  father  should  not  have 
a  bearded  son.5  The  temple  was  further  despoiled 
by  Sulla,6  though  in  later  times  the  Romans  did 
much  for  the  improvement  of  the  sanctuary,7  espe¬ 
cially  under  Antoninus. 

The  cult  in  Epidauros  is  mentioned  casually  by 
many  authors.  Most  of  the  references  have  already 
been  given.  These  should  be  added  :  Arrian,  Anab. 
VII.  14,  6;  Hippol.  Omn.  Hoer.  Ref.  IV.  32; 
Pliny,  N.  H.  IV.  18  ;  Plut.  Pomp.  24  ;  Porphyry,  de 
Abstin.  Anim.  II.  17.  Stat.  Silv.  I.  4,  61  ff. 

Coins:  A.  seated;  A.  standing;  head  of  A.; 
Hygieia  with  serpent ;  child,  goat  and  shepherd. 
Many  coins  bear  ’  A<TK\r)Tria,  in  honor  of  the  festivals 
which  were  here  most  important. 

Hermione.  Dedications  to  A. 

Festival  of  A. 

Kleotie.  Coins  :  A.  seated. 

Lessa.  Enclosure  of  A.  mentioned. 

Troizen.  A  statue  of  A.  by  Timotheos,  which  the 
people  call  Hippolytos. 

Enclosure  mentioned. 

Coins  :  A.  standing  before  altar  with  patera  and 
serpent-staff. 


Achaia. 

Aigion.  Enclosure  of  A.  and  Hygieia  mentioned. 
Coins  :  A.  standing. 

Aigeira.  Statue  of  A.  in  temple  of  Apollo. 

Coins  :  Crowned  head  of  A. ;  A.  standing. 

Araxos.  Ivory  image  of  A. 


1  Eurip.  Hipp.  1209. 


2  Paus.  II.  29,  1. 


3  Athenag.  irpecrfH.  ch.  17. 


4  Paus.  V.  11,  11. 


6  Cic.  de  Nat.  Deor.  III.  34, 
83.  Lactant.  de  Or.  Er. 
IV. 

6  Diodor.  38,  7. 

7  Paus.  II.  27,  6.  Strab.  XII. 
5,  3- 


Mionn.  II.  237,  59-73  ;  S  IV. 
260-261.  Panofka,  Tf.  I.  1. 


CIG.  1221  ;  1222. 

CIG.  1165;  1186.  Coll.  3396. 

Head,  369. 

Coll.  3361. 

Paus.  II.  32,  4. 

Bau.  80,  10. 

Mionn.  S  IV.  268,  196. 


Paus.  VII.  23,  7. 

Mionn.  S  IV.  29,  166. 

Paus.  VII.  26,  6. 

Mionn.  II.  164,  1 18 ;  S  IV.  22, 
129. 

Strab.  VIII.  3,  4. 


102 


THE  CULT  OF  ASKLEPIOS. 


Kyros.  A  sanctuary  of  A.  with  abundant  water.  The 
image  is  by  the  largest  spring. 

This  cult  may  have  come  directly  from  Thessaly. 

Olenos.  Sanctuary  of  A.  mentioned. 

Patrai.  A  sanctuary  of  A.  above  the  Acropolis. 

Coins:  A.  standing. 

Pellene.  Coins  :  A.  standing. 

Arkadia. 

Aliphera.  Hieron  of  A.  mentioned. 

Gortys.  A  marble  temple  of  A.  was  standing  in  the 
time  of  Pausanias.  The  cult-statue  was  beardless, 
and  this  as  well  as  a  statue  of  Hygieia  was  the  work 
of  Skopas.  Alexander  had  dedicated  his  shield  and 
spear  here. 

Heraia.  Dedication  to  sons  of  A. 

Kaphyai.  Coin:  A.  standing. 

Kans.  Forty  stadia  from  Thelpusa  was  a  sanctuary  of 
A.  Kaovacos. 

Kleitoi'.  Hieron  of  A. 

Coins:  A.  standing. 

Mantineia.  A  double  temple  of  A.  and  of  Leto  with 
her  children.  The  statue  of  A.  was  the  work  of 
Alkamenes. 

Decree  from  the  priests  of  A. 

A  statuette  of  Telesphoros  has  been  found  here. 

Coins:  A.  standing;  Hygieia. 

Megalopolis.  Statues  of  A.  and  Hygieia  at  the  entrance 
of  the  sanctuary  of  the  Great  Goddesses.  There 
were  two  sanctuaries  of  A.,  in  the  second  of  which 
the  god  was  honored  as  Ileus.  The  image  was  but 
a  cubit  high. 

Dedication  to  A.  and  Hygieia. 

Orchomenos.  Coins  :  A.  standing. 

Phigalea.  Coins  :  A.  standing. 

Tegea.  Statues  of  A.  and  Hygieia,  by  Skopas. 

Temple  and  statue  of  A.  on  road  to  Argos. 


Paus.  VII.  27,  11. 

Curtius,  Pel.  1,  484. 

Strab.  VII.  4. 

Paus.  VII.  2i,  14. 

B.  M.  Pelop.  28. 

Mionn.  S  IV.  157,  1038;  158, 
1041. 


Paus.  VIII.  26,  6. 
Paus.  VIII.  28,  1. 


BCH.  III.  190. 

Jour.  Hell.  Stud.  VII.  104. 
Paus.  VIII.  25,  1. 

Paus.  VIII.  21,  3. 

Mionn.  S  IV.  277,  35. 

Paus.  VIII.  9,  1. 

Le  Bas,  352  j. 

BCH.  XIV.  595  ff. 

Mionn.  II.  249,  33,  35;  II. 
249.  34- 

Paus.  VIII.  31.  1. 

Paus.  VIII.  32,  4  ff- 


BCH.  VI.  194. 

Mionn.  II.  251,  48 ;  S  IV.  283, 
66. 

Mionn.  II.  253,  56,  60;  S  IV. 

289,  94,  98- 
Paus.  VIII.  47,  1. 


Paus.  VIII.  54,  5. 


INDEX  TO  LOCALITY  OF  CULTS. 


103 


Aristarchos  of  Tegea  was  cured. 

Relief  of  Asklepios. 

Thelpusa.  Temple  of  A.  in  the  town. 

The  localization  of  a  tradition  of  the  exposure  and 
rescue  of  the  infant  Asklepios  similar  to  the  one  of 
Epidauros  together  with  the  cult  of  A.  Ileus  in  a 
second  sanctuary  is  evidence  for  an  early  established 
cult. 


Elis. 

Kyllene.  Statue  of  A. 

Olympia.  Statues  of  A.  and  Hygieia. 

Forty  stadia  from  the  ridge  of  Sauros  was  a 
temple  of  A. 


Zakynthos. 

Coins:  A.  standing. 

M  ESSEN  I  A. 

The  Messenian  cult  claims  not  to  be  derived,  but 
to  be  independent  of  either  Thessalian  or  Epidaurian 
traditions.  The  recurrence  here  of  the  town  names 
Trikka,  Ithome  and  Oichalia  led  to  the  tradition  of 
the  early  connection  of  A.  and  his  sons  with  Mes- 
senia,  and  the  legends  concerning  the  Messenian 
ancestry  of  the  god.  It  is,  however,  probable  that 
the  cult  was  imported  directly  from  Thessaly  at  an 
early  date.  Thraemer  suggests  a  confusion  between 
A.  and  some  similar  deity  of  the  Leukippidae. 

Coins  of  the  country  bear  the  standing  god. 

Abia.  Sanctuary  of  A. 

A  sine.  Coin  :  A.  standing. 

Gerettia.  The  sanctuary  of  A.  TpiKKaios  was  a  model 
of  the  one  at  Trikka. 

Here  was  a  monument  of  Machaon. 

Korone.  A  temple  and  statue  of  A. 

Kyparissiaiy  the  port  of  Messene,  had  a  temple  and 
statue  of  A.  AvXwvios. 

Coins  :  A.  standing. 


Aelian.  airocrx.  101.  Suid. 
art.  ’A pi<TT. 

Mitth.  d.  Arch.  Inst.  IV.  137, 
35- 

Paus.  VIII.  25,  3. 

Paus.  VIII.  25,  11. 


Strab.  VIII.  3,  4. 

Paus.  V.  20,  3  ;  26,  2. 

Paus.  VI.  21,  4. 

Head,  360.  Mionn.  S  IV.  199, 
47 ;  202,  68. 


Mionn.  S  II.  212,  31. 
Paus.  IV.  30,  1. 

Head,  362. 

Strab.  VIII.  4,  4. 

Paus.  IV.  3,  2. 

Paus.  IV.  34,  6. 
Paus.  IV.  36,  7. 

Head,  362. 


104 


THE  CULT  OF  ASKLEPIOS. 


Messene.  Sanctuary  of  A.  containing  statues  of  the 
god  and  his  sons,  and  of  other  deities,  among  whom 
Apollo  should  be  noticed. 

Coins  :  A.  standing. 

Pylos.  Coins  :  A.  standing. 

Thuria.  Coins:  A.  standing. 

Lakonia. 

The  Lakonian  cult  is  in  close  relation  to  the 
Messenian. 

A  soy  os.  Twelve  stadia  above  Asopos  was  a  sanctuary 
of  A.  where  the  god  had  the  epithet  4>iX6Aaos. 

Fifty  stadia  away  was  another  sanctuary,  called 
Hyperteleaton. 

Boiai.  A  temple  of  A.,  Serapis  and  Isis  vwas  in  the 
Agora,  and  a  sanctuary  of  A.  and  Hygieia  seven 
stadia  distant. 

Coins  :  A.  standing. 

Brasiai.  A  sanctuary  of  A. 

Epidanros  Limera.  The  cult  was  founded  on  account 
of  the  escape  here  of  a  serpent  which  was  being 
carried  from  Epidauros  to  Kos.  Here  were  altars 
and  an  olive  grove. 

A  Hieron  of  A.  is  in  the  town  itself. 

Gytheion.  Statue  of  A.  stands  in  a  roofless  temple. 

Coins  :  A.  standing  in  shrine  which  has  a  roof 
only  over  the  back  part;  A.  sacrificing  at  altar 
before  which  is  serpent. 

Priest  of  A.  mentioned. 

Altar  to  A.  'TirriKdip. 

Helos.  Cult  of  A.  S^ou'ctras. 

Hypsoi.  Sanctuary  of  A. 

Kyphanta.  Sanctuary  and  statue  of  A. 

Las.  Besides  the  shrine  on  the  mountains  called 
Hypsoi  was  a  temple  of  A.  on  the  summit  of  another 
ridge. 

Coins:  A.  standing;  Hygieia  feeding  serpent. 

Leuktra.  A.  had  great  honor  in  Leuktra.  Pausanias 
mentions  a  cult-statue. 


Paus.  IV.  31,  10. 


Head,  362. 


Head,  363. 


Head,  363. 


Paus.  III.  22,  9. 


Paus.  III.  22,  10. 


Paus.  III.  22,  13. 


Mionn.  II.  225,  79 ;  S  IV.  229, 
52- 

Paus.  III.  24,  5. 

Paus.  III.  23,  7. 


Paus.  III.  23,  10. 

Paus.  III.  21,  8. 

B.  M.  Pelop.  133.  Mionn.  II. 
226,  82  ;  S  IV.  231,  62  ;  232, 
66;  233,  74. 


CIG.  1392. 

S.  Reinach,  Chroniques  d’Ori- 
ent,  p.  395.  Cf.  Wide,  La- 
kon.  Kult.  p.  183. 

CIG.  1444. 

Paus.  III.  24,  8. 


Paus.  III.  24,  2. 
Paus.  III.  24,  8. 


Mionn.  S  IV.  234,  78,  79. 
Head,  365. 

Paus.  III.  26,  4. 


INDEX  TO  LOCALITY  OF  CULTS.  105 


Pellana.  Sanctuary  of  A. 

Paus.  Ill  21,  2. 

Sparta.  A.  had  several  shrines  in  the  neighborhood 
of  Sparta.1  On  the  way  to  Therapne  is  a  temple  of 
A.  KoruXeus,  built  by  Herakles  because  in  his  con¬ 
flict  with  Hippokoon  and  sons  he  received  a  wound 
on  the  hip,  KorvXrj.2 

Coins:  A.  standing;  Hygieia. 

1  Paus.  III.  14,2;  14,  7;  15, 

10. 

2  Paus.  III.  19,  7. 

Head,  365 

Therai.  Herakles  cured  by  A. 

Paus.  III.  20,  5. 

Moesia. 


Anchialos.  Coins:  A.  standing. 

Head,  236.  Mionn.  S  II.  215- 
228. 

Dionysopolis.  Coins  :  Hygieia  with  serpent. 

Head,  234. 

Marcianopolis.  Coins:  A.  standing;  Telesphoros 

standing;  Hygieia  feeding  serpent. 

Mionn.  I.  358,  34;  S  II.  82- 
no. 

Nikopoiis.  Coins:  A.  standing;  A.,  Hygieia  and 

Telesphoros;  Hygieia  feeding  serpent. 

Mionn.  S  II.  118-179. 

Tomi.  Coins:  A.  standing  ;  Hygieia  feeding  serpent. 

Mionn.  S.  II.  185-204. 

North  of  Black  Sea. 


Hagioti.  A.  mentioned. 

Alex.  Polyhist.  Frag.  38. 

Pantikapaion.  Mentioned. 

Coins  :  Head  of  A.;  A.  standing. 

Strab.  II.  11,  16. 

Mionn.  S  II.  n,  66. 

Dalmatia. 


Narona.  Dedications  to  A.  and  Hygieia. 

CIL.  III.  1,  1766-1768. 

Salona.  Dedication  to  A. 

CIL.  III.  1,  1934. 

Pannonia  Inferior. 


Aquincutn.  Dedication  to  A.  and  Hygieia. 

CIL.  III.  1,  3412,  3413. 

Campona.  Dedication  to  A.  and  Hygieia. 

CIL.  III.  1,  3388. 

Intercisa.  Dedications  to  A.  and  Hygieia  in  Latin  and 
Greek. 

CIL.  III.  1,  3326. 

Salva.  Dedication  to  A.  and  Hygieia. 

CIL.  III.  1,  3649. 

Pannonia  Superior. 

Julia  Emona.  Dedication  to  A. 


CIL.  III.  1,  3834. 


io6 


THE  CULT  OF  ASKLEPIOS. 


Noricum. 

Virinum.  Dedication  to  A.  and  Hygieia. 

Dacia. 

Also-Ilosva.  Dedications  to  A.  and  Hygieia  in  Latin 
and  Greek. 

Ampelum.  Dedications  to  A. 

In  the  district  Apulum  inscriptions  have  been 
found  in  several  towns. 

Alba  Julia.  Dedications  to  Nunien  Aesculapii ;  Nu- 
men  Salutis  ;  to  Aures  Aesculapii ,  Apollonis,  Dianae  ; 
to  A.  and  Hygieia  and  other  gods  of  health. 

Carlsburg.  Priest  of  A.  dedicates  to  Serapis  ;  dedica¬ 
tions  to  A.  and  Hygieia  ;  to  the  Carthaginian  gods 
and  A. 

In  at  least  two  different  places  in  the  vicinity  are 
similar  dedications. 

A  freedman  dedicates  to  A.  with  Jupiter,  Juno 
and  Minerva. 

Cibinium.  Dedication  to  A. 

Galt.  Dedications  to  A.  and  Hygieia. 

Mehadia.  Dedications  to  A.  and  Hygieia;  cure  by 
water. 

Ulpia  Trajana.  Dedications  to  A. ;  to  Hygieia ;  to 
A.  Pergamenus  and  Hygieia. 

Chersonesos. 

Coins:  A.  standing  ;  Hygieia  feeding  serpent. 

Thrace. 

Ainos.  Coins  :  A.  standing. 

Bizye.  Coins  :  A.  seated  with  patera  ;  Hygieia  with 
Telesphoros  ;  Hygieia  feeding  serpent. 

Byzantium.  Coins  :  A.  standing. 

Deultum.  Coins  :  A.  standing  ;  A.  and  Hygieia  stand¬ 
ing  ;  Hygieia  feeding  serpent. 

Hadrianopolis.  Dedication  to  A.  and  Hygieia. 

Coins  :  same  types  ;  Telesphoros. 


CIL.  III.  2,  4772. 


CIL.  III.  1,  786. 


CIL.  III.  1,  1278-1280. 


CIL.  III.  1,972;  976;  978; 
982-984;  986;  987.  CIG. 
6815. 


CIL.  III.  1,  973-975  5  977; 
981  ;  985  ;  993. 


CIL.  III.  1,  979;  980;  1079. 


CIL.  Supp.  III.  2,  7740. 


CIL.  III.  i,  1614. 

CIL.  III.  1,951;  Supp.  III. 
2,  7720. 

CIL.  III.  1,  1560;  1561. 


CIG.  6813.  CIL.  III.  1, 
1417;  14x7 1427;  Supp. 
111.  2,  7896-7898. 


Mionn.  S  II.  5,  23,  24. 


Mionn.  S  II.  214,  58. 

Mionn.  I.  375,  78;  S  II.  233, 
164,  169. 

Mionn.  S  II.  263,  378. 

Mionn.  S.  II.  277-300. 


CIG.  2046. 

Mionn.  S  II.  303-326;  I.  375, 
78. 


INDEX  TO  LOCALITY  OF  CULTS. 


IO7 


Maroneia.  Coins  :  A.  standing. 

Mesembria.  Coins  :  A.  standing  ;  Hygieia  feeding 
serpent. 

Odes sos.  Dedication  to  A. 

Coins  :  A.  standing  ;  A.  and  Hvgieia  standing  ; 
Hygieia  feeding  serpent. 

Pantalia.  Coins  :  all  of  the  above  types  ;  A.  reclining 
on  a  winged  dragon ;  A.  holding  serpent-staff  ;  A. 
lying  on  coiled  serpent. 

Perinthos.  Coins  :  A.  standing  ;  A.  and  Hygieia  stand¬ 
ing. 

Philippopolis.  Coins  :  all  the  usual  types. 

Plotinopolis.  Coins  :  A.  standing ;  Hygieia  feeding 
serpent. 

Serdika.  Coins  :  usual  types ;  A.  standing  with  a 
small  naked  figure  raising  the  right  hand. 

Topiros.  Coins  :  A.  standing. 

Trajanopolis.  Coins :  usual  types  of  A.,  Hygieia  and 
Telesphoros. 

Hephaistia  (an  island  of  Thrace).  Coins  :  head  of  A. 

Macedonia. 

Atnphipolis.  Inscription  set  in  sanctuary  of  A. 

Diutn.  Coins:  A.  standing. 

Pera.  Dedication  to  A.  and  Hygieia. 

Pont  us. 

Amasea.  Coins:  A.  and  Hygieia. 

Amasos.  Coins  :  A.  and  Hygieia. 

Kerasos.  Coins  :  A.  standing. 

Paphlagonia. 

Aboniteichos  (Ionopolis).  Cult  founded  by  imposture. 

Coins  :  A.  and  Hygieia  standing. 

Neoclaiidiopolis.  Coins  :  A.  standing. 


Mionn.  1.393,200;  S  II.  337, 
830. 

Mionn.  I.  394,  218  ;  S  II.  344, 
860;  346,  874. 

CIG.  2056  F. 

Mionn.  I.  397,  230;  S  II.  357, 
927;  360,  942. 

Mionn.  I.  398,  233  ;  S  II.  368- 
395- 

Mionn.  I.  409,  310  ;  S  II.  403- 

425. 

Mionn.  S  II.  462-478. 

Mionn.  S  II.  480,  1638-1640; 
481,  1646. 

Mionn.  S  II.  485-497. 

Mionn.  S  II.  502,  1759. 

Mionn.  I.  424,  383  ;  S  II.  512- 
5i5- 

Mionn.  I.  432,  8. 

Ditt.  439. 

Mionn.  S.  III.  64,  409. 

CIG.  2038. 

B.  M.  Pontus,  9. 

B.  M.  Pontus,  22. 

Mionn.  S  IV.  443,  157. 

Luc.  ’AXe£.  77  pevS. 

Mionn.  S  IV.  550,  1. 

Mionn.  S  IV.  568,  104.  Head, 
433- 


io8 


THE  CULT  OF  ASKLEPIOS. 


Bithynia. 

Amastris.  Coins:  usual  types  of  A.  and  Hygieia. 

Bithynium  (Claudiopolis).  Coins:  A.  standing ;  Hy¬ 
gieia  feeding  serpent. 

Caesareia-Germanica.  Coins  :  A.  with  serpent. 

Chalkedon.  An  inscription  of  uncertain  origin  giving 
evidence  for  the  purchase  of  the  priesthood  and 
containing  other  matters  relating  to  the  cult  has 
been  referred  to  Chalkedon. 

Hadrianus.  Coins :  bust  of  A.  with  Telesphoros  ; 
A.,  Hygieia  and  Telesphoros  ;  A.  and  Hygieia. 

Hadrianothera.  Coins:  A.  standing. 

Heraklea.  Coins :  A.  standing  ;  Hygieia  feeding  ser¬ 
pent. 

Juliopolis.  Coins:  A.  and  Hygieia  standing  ;  Hygieia 
feeding  serpent. 

Kios.  Coins  :  Hygieia  feeding  serpent. 

Nikaia.  Coins :  all  the  usual  types ;  A.  seated  on 
winged  serpent ;  altar  with  serpent  and  inscription 
ACKAIIHO  ;  coins  of  the  Asklepieia. 

Nikomedia.  Coins  :  A.  standing ;  Hygieia  feeding 
serpent. 

Prusa  (ad  Hypium).  Coins  :  Hygieia  feeding  serpent. 

Prusa  (ad  Olympum).  Coins :  A.  standing ;  A., 
Hygieia  and  Telesphoros  standing  ;  Hygieia  feeding 
serpent. 

Tiu?n.  Coins:  A.  standing;  A.  and  Hygieia;  Hygieia 
with  serpent. 


Troas. 

A  by do  s.  Coins  :  staff  of  A. 

Alexandria  Troas.  Sanctuary  of  A. 

Kelainai.  Sanctuary  mentioned. 

Aeolis. 

Aigai.  Coins:  A.  standing  ;  A.  and  Hygieia. 


Mionn.  II.  390-395;  S  IV. 
555-564- 

Mionn.  II.  418,  49,  51  ;  S  V. 
23,  1 18.  Head,  437. 


Head,  438. 
Coll.  3052. 


Mionn.  II.  428-432;  S  V.  38- 
43- 


Mionn.  II.  435;  138,  139. 

Mionn.  II.  442,  169  ;  S  V.  61- 
67.  B.  M.  Bith.  145. 


Mionn.  II.  446,  189  ;  448,  197  ; 
S  V.  73-75.  B.  M.  Bith. 

150. 

Mionn.  II.  496,  463  ;  S  V.  250, 
1463 ;  254,  i486.  B.  M. 

Bith.  136. 

Mionn.  II.  452-463  ;  S  V.  89- 

151.  Head,  443. 


Mionn.  II.  472,  336  ;  S  V.  181- 
209.  B.  M.  Bith.  182  ff. 


Mionn.  11.490,431;  SV.  244, 
1430.  B.  M.  Bith.  202. 

Mionn.  II.  480,  481 ;  S  V.  224- 
232.  Head,  444. 


Mionn.  II.  500-502  ;  S  V.  260- 
269.  B.  M.  Bith.  205  ff. 


Mionn.  II.  634,  27. 
CIG.  3582. 

Strab.  XIII.  1,  44. 


Mionn.  III.  6,  24,  25. 


INDEX  TO  LOCALITY  OF  CULTS. 


IO9 


Assos.  Coins  :  A.  at  altar. 

Elaia.  Mentioned  by  Aristides. 

Coins:  usual  types  ;  A.  and  Aphrodite. 

Gargara.  Coins  :  A.  standing  ;  Telesphoros. 

Kame.  Coins:  Hygieia  standing. 

Kyme.  Coins:  A.  standing. 

Neontichos.  Coins:  Telesphoros. 

Temnos.  Coins  :  A.  standing. 

Lesbos. 

Mytilene.  The  Asklepieion  lay  on  the  Acropolis  of 
Mytilene.  The  priesthood  was  hereditary.  Certain 
regulations  in  regard  to  the  priests  are  found  in 
inscriptions. 

Dedications. 

Decree  set  in  temple. 

Coins  :  usual  types  of  A.,  Hygieia  and  Teles¬ 
phoros;  A.  and  Artemis  standing  with  Kybele 
seated  between. 


Mysia. 

Adramytio7i.  Coins:  A.  standing. 

Antandros.  Coins  :  A.  standing. 

Apollonia.  Coins:  A.  standing;  A.,  Hygieia  and 
Telesphoros. 

Attaia.  Coins:  A.  standing. 

Ger?ne.  Coins:  A. ’standing;  Telesphoros. 

Kamena.  Coins  :  A.  standing. 

Kyzikos.  Coins:  A.  standing  ;  A.,  Hygieia  and  Teles¬ 
phoros. 

Parion.  Coins  :  A.  adolescens.  In  front,  a  bull  hold¬ 
ing  up  his  right  foot  on  which  A.  is  about  to  begin 
some  operation  ;  Hygieia  with  patera. 

Pergamoti.  The  cult  in  Pergamon  in  the  time  of  the 
Roman  emperors  was  more  important  than  in  any 
other  city.  It  was  the  centre  of  the  worship,  not 
only  throughout  Asia  Minor,  but  in  the  regions  west 


Head,  449. 


Aristid.  486,  16. 

Mionn.  III.  15-21;  S  VI.  27- 
33- 

Mionn.  II.  552,249;  S  V.  358, 
454.  Head,  455. 

Head,  479. 

Mionn.  III.  12,  72,  73. 


Mionn.  III.  24,  145. 

Mionn.  III.  29,  172;  S  VI. 
4S»  46. 


Mitth.  d.  Arch.  Inst.  XI 1 1.  56. 
Coll.  255  ;  260. 


Mitth.  d.  Arch.  Inst.  XIII. 
58,  74- 

Mitth.  d.  Arch.  Inst.  XI.  263, 
1.  34- 

Mionn.  III.  44-59;  S  66-77. 


Mionn.  II.  516,  21. 

Mionn.  II.  518,  29-31;  S  V. 
287,  56. 

Mionn.  II.  520,  42  ;  S  V.  290, 

63- 


Head,  449. 


Head,  455. 


Mionn.  II.  526,  70. 

Mionn.  1 1.  542,  194  ;  SV.  319, 
320.  Head,  454. 


Mionn.  II.  578,  422  ;  584,  458  ; 
S  V.  399-410. 


I  IO 


THE  CULT  OF  ASKLEPIOS. 


of  the  Black  Sea.  The  epithet  Hepya/i-^vds,  or  Per- 
gamenus,  is  frequently  found  in  inscriptions.1  The 
hooded  figure  of  Telesphoros  is  here  most  frequent 
on  coins.  His  connection  with  Asklepios  is  of  a 
late  date,  and  the  origin  is  in  Asia  Minor,  if  not  in 
Pergamon  itself,  though  similar  personifications  are 
found  in  Sikyon  and  Epidauros. 

The  cult  wras  said  to  be  introduced  from  Epidauros 
by  Archias,  son  of  Aristaichmos.2  The  sanctuary  of 
the  god  lay  at  a  little  distance  from  the  city,3  as  is 
the  case  with  most  of  those  belonging  to  a  crowded 
town.  Aristides  describes  the  location  as  most 
wholesome,  and  the  wTater  supplies  as  beyond  his 

M 

powers  of  expression.4 

The  ritual  was  suited  to  the  character  of  the  time 
and  place.  It  was  unusually  formal,  public  proces¬ 
sions  and  sacrifices  coming  frequently  during  the 
year.  The  Emperors  were  attracted  to  it,  and  took 
part  themselves  in  the  elaborate  ceremonial.  Cara- 
calla  wras  treated  here  5  and  had  many  coins  struck 
showing  himself  in  attitudes  of  adoration  and  sacri¬ 
fice.  The  Asklepieia  wTere  celebrated  here  and  with 
great  magnificence.6  The  sacrifice  of  bulls  wras  made 
to  Asklepios  here  more  than  elsewhere,  showing  that 
the  public  ritual  was  of  more  importance  than  the 
private.7  Prusias  even  wTent  through  the  ceremony 
of  making  an  offering  to  the  god  before  he  plundered 
the  temple  and  carried  off  the  statue.8  The  hero 
Telephos  w?as  worshipped  in  the  Asklepieion  with 
song9  and  sacrifice.  But  whoever  partook  of  this- 
sacrifice  must  be  purified  before  coming  to  the  god 
Asklepios.10 

The  Asklepieion  was  not  only  a  temple  and  a  cure- 
establishment,11  but  a  refuge,  and  as  such  was  known 
to  Tacitus.12  Other  allusions  to  the  cult  in  Per¬ 
gamon  which,  howrever,  throw  little  light  upon  its 
peculiarities  are  the  following :  Appian.  de  Bello 
Mithr.  23  ;  60.  Julian,  in  Cyr.  Alex.  c.  Jul.  VI.  200. 
Philost.  Vit.  Soph.  229  ;  266.  Stat.  Silv.  I.  4,  61  ff. ; 
III.  4,  6;  69,  80;  III.  pro.  25. 

The  coins  from  Pergamon  show  all  the  usual 
types  of  Asklepios,  Hygieia  and  Telesphoros,  and 
a  number  of  new  combinations  are  also  seen.  Per¬ 
haps  the  most  peculiar  are  those  coins  representing 
Asklepios  in  a  chariot  drawm  by  Centaurs  wThich  hold 
torches  in  the  hands.  Asklepios  sacrifices  at  an 
altar  before  the  Emperor,  or  the  Emperor  makes  the 


1  Bau.  Aus  Epid.  p.  14.  CIG. 
6753*  CIL.  III.  1,  1417  a. 


2  Paus.  II.  26,  8. 

3  “Pergamon”  in  BD.  II. 

1226. 


4  Aristid.  409,  9  fF. 


5  Herodian.  IV.  8,  3. 


6  Mitth.  d.  Arch.  Inst.  XVI. 
p.  132. 


7  CIG.  3538  ;  Polyb.  32,  25,  1. 
See  coins. 

8  Polyb.  loc.  cii.  and  4.  See 
Suidas,  art.  IT povaLas. 

9  Paus.  III.  26,  10. 


10  Paus.  V.  13,  3. 


11  Luc.  T Kapo/x.  24. 

12  Tac.  Ann.  III.  63. 


INDEX  TO  LOCALITY  OF  CULTS. 


I  I  I 


offering.  Jupiter,  Diana,  Nemesis,  Nike,  Demeter 
and  Serapis  all  find  place  on  the  various  Asklepios 
coins.  The  cult  assumed  a  most  cosmopolitan  char¬ 
acter,  very  different  from  its  Greek  form,  but  chim¬ 
ing  in  with  the  spirit  of  the  age  in  which  it  found 
itself.1 

Pionia.  Coins  :  A.  standing. 

Pitane.  Coins :  the  Pentagon  or  Pentalpha  was  by  the 
Pythagoreans  called  Hygieia  according  to  Lucian. 
On  coins  it  symbolizes  the  cult  of  Asklepios. 

Perperene.  Coins  :  A.  standing. 

Poitnamenos.  Famous  temple  of  A. 

Temple  of  A.  and  Apollo. 

Coins  :  A.  standing. 

Porselene.  Coins:  A.  standing;  Telesphoros. 

Stratonikeia  (ad  Caicum).  Coins:  A.  standing. 

Thebe.  Coins :  A.  standing ;  A.  and  Artemis  with 
altar  and  serpent  between;  Telesphoros. 

Ionia. 

Apollonia.  Coins:  A.  and  Hygieia  standing. 

Ephesos.  Coins  :  Artemis  and  A. 

Klazomenai.  Coins  :  A.  standing. 

Kolophon.  Coins  :  A.  with  Apollo  ;  A.,  Hygieia  and 
Telesphoros. 

Magnesia.  Coins  :  A.  standing. 

Miletos.  A.  mentioned  in  Miletos. 

Coins:  A.  and  Apollo. 

Phokaia.  Coins  :  A.  standing. 

Smyrna.  The  cult  came  from  Pergamon,  and  here  the 
Asklepieion  lay  by  the  salt  water. 

Aristides  makes  frequent  mention  of  this  temple. 

Dedications  to  A.;  priest  mentioned. 

Coins:  usual  types  of  A.,  H.  and  Telesphoros; 
A.  with  Nemesis  ;  Amazon  holding  statue  of  A. 

Teos.  Stele  placed  in  temple  of  A. 

Coins:  head  of  A.;  A.  standing;  A.  and  Serapis. 


1  W.  Wroth.  Ask.  and  the 
Coins  of  Pergamon.  Mionn. 
II.  588  ff. ;  S  V.  ;  442  ff. 
Head.  463  ff. 

Mionn.  II.  625,  71.  Head,  464. 
Head,  465. 


Mionn.  II.  624,  706,  708  ;  S  V. 
484,  1209. 

Aristid.  502,  21. 

Mitth.  d.  Arch.  Inst.  IX.  32. 

Mionn.  II.  628,  725. 

Mionn.  II.  629,  731,  732  ;  S  V. 
491,  492. 

Head,  466. 

Mionn.  S  V.  278,  282. 


Mionn.  III.  62,  7  ;  S  VI.  82,  9. 

Mionn.  S  VI.  132-207. 

Mionn.  II I.  69-72  ;  S  VI.  91, 
71* 

Mionn.  III.  78,  125,  127;  S  VI. 
103,  149. 

Mionn.  III.  152,  668;  153,670; 
S  VI.  245,  1071. 

Theocrit.  Ep.  VII. 

Mionn.  III.  169,  786,  787; 
S  VI.  275-280. 

Mionn.  III.  182,  866. 

Paus.  II.  26,  9. 


Aristid.  486,  16. 

CIG.  3158:  3x59;  3170.  Cf. 
Kaibel  797. 


CIG.  3052. 

Mionn.  III.  260-261;  S  VI. 
382,  1928,  1929.  Num. 

Zeitsch.  20,  117. 


I  12 


THE  CULT  OF  ASKLEPIOS. 


Lydia. 

Akrasos.  Coins:  A.  standing;  A.  and  Hygieia  ;  A., 
Hygieia  and  Telesphoros. 

Apollonis.  Coins:  A.  and  Hygieia  standing. 

Attalia.  Coins:  A.  standing;  Telesphoros. 

Daldis.  Coins  :  usual  types  of  A.  and  Hygieia. 

Dioshieron.  Coins  :  A.  standing  ;  Hygieia. 

Gordus-Julia.  Coins  :  A.  standing  ;  Telesphoros. 

Herakleia.  Coins  :  Hygieia  feeding  serpent. 

Hermokapelia.  Coins  :  A.  standing. 

Hypaipa.  Coins:  A.  standing;  A.  and  Hygieia. 

Hyrkania.  Coins  :  A.  standing  ;  Hygieia  feeding  ser¬ 
pent  ;  Telesphoros. 

Kilbiani.  Coins  :  A.  and  Hygieia  ;  Telesphoros. 

Maionia.  Coins :  Telesphoros. 

Magnesia.  Coins  :  A.  standing. 

Nakrasa.  Coins  :  A.  standing. 

Philadelphia.  Coins  :  A.  standing. 

Saittenai.  Coins:  bust  of  A.;  A.  standing. 

Thyateira.  Inscriptions  from  Thyateira  mention  two 
different  temples  of  A.  Festivals  took  place  here, 
both  the  yearly  one  and  rd  fj.eya.Xa  ' kcncKyirLeia.. 

Coins:  A.  standing;  A.  and  an  Amazon  with 
altar;  A.  and  Pallas  ;  A.  and  Apollo  ;  A.  and  Dio¬ 
nysos  ;  A.  and  Emperor  Caracalla  who  sacrifices. 

Karia. 

Antiochia.  Coins:  A.  standing;  A.  and  Hygieia. 

Apollonia.  Coins:  A.  standing;  A.  and  Hygieia; 
Telesphoros. 

Baiaca.  Statues  of  A.  and  H.  in  temple  of  Zeus. 

Bargasa.  Coins:  A.  standing;  A.  and  Hygieia;  A., 
Hygieia  and  Telesphoros. 


Mionn.  IV.  1,2;  2,  9;  S  VII. 
31 1-3 13.  Head,  548. 

Mionn.  IV.  9,  48. 

Mionn.  IV.  12-14  ;  S  VII.  321, 
42. 

Mionn.  S  VII.  342-345. 

Mionn.  IV.  36-38.  Head,  549. 

Mionn.  IV.  39,  202  ;  40,  206  ; 
S  VII.  346,  137.  Head,  549. 

Mionn.  S  VII.  349,  149. 

Mionn.  IV.  46,  243. 

Mionn.  IV.  51-57;  S  VII. 
356~359- 

Mionn.  IV.  60-62;  S  VII. 
364,  219,  220. 

Mionn.  IV.  31,  158;  32,  163; 
S  VII.  337,  96,  99. 

Mionn.  IV.  67,  357. 

Mionn.  IV.  70,  376. 

Mionn.  IV.  95,  518. 

Mionn.  S  VII.  399,  376. 

Mionn.  IV.  1 10, 604  ;  111,611. 

BCH.  X.  415,  23, 24  ;  XI.  463, 
28  ;  476,  51. 

Mionn.  IV.  157-166;  S  VII. 
450,  615. 


Mionn.  III.  318,  88;  S  VI. 
449,  77- 

Mionn.  S  VI.  473,  184;  475, 
193.  Head,  521. 

BCH.  XII.  83,  9;  87,  n. 

Mionn.  III.  334,  183;  335, 
188  ;  S  VI.  476,  195. 


Bargylia.  Coins  :  A.  standing. 


Mionn.  III.  337,  198. 


INDEX  TO  LOCALITY  OF  CULTS. 


Chersonesos.  Coins  :  Ilygieia  feeding  serpent. 

Euippe.  Coins:  Hygieia  feeding  serpent. 

IPalikarnassos.  Coins;  A.  and  Hygieia;  A.  and  Apollo. 

Knidos.  Dedication  to  A. 

Priest  in  Knidos. 

Coins  :  A.  standing ;  A.  and  Aphrodite. 

ATylasa.  Coins:  A.  standing;  A.  and  Hygieia. 

Peraia  (Phoinix).  Priest  of  A.  mentioned. 

Pharasa.  Coins  :  Staff  of  A. 

Stratonikeia.  A.  and  Hygieia  in  connection  with  Zeus 
and  other  gods. 

Coins  :  A.  and  woman  standing. 

Trapezopolis.  Coins  :  A.  standing. 

Dorian  Islands. 

Astypalaia.  A  stele  is  placed  in  the  Hieron  of  A. 

Dedication  to  A.;  temple  mentioned. 

Coins:  head  of  A.;  serpent-staff. 

Chalke.  Dedication  to  A. 

Karpathos.  Festival  of  A.  mentioned. 

Kasos.  Dedication  to  A. 

A'os.  The  island  of  Kos  was  celebrated  as  the  start¬ 
ing  point  of  the  scientific  study  of  medicine  under 
Plippocrates  in  the  fifth  century.  The  story  of  his 
knowledge  of  the  temple-lore  is  familiar. 

There  are  said  to  have  been  three  temples  in  the 
island,1  and  the  location  of  healing  springs  in  the 
eastern  part  makes  it  probable  that  one  stood  there.’2 
The  main  temple  was  without  the  city3  and  served 
as  an  asylum  for  refugees.4 

Other  references  to  the  cult  are  numerous.  Dion. 
Cass.  51,  8;  Ilerond.  II.  97;  IV.  2;  Hdt.  VII.  99; 
Paus.  III.  23,  6;  Tac.  Ann.  XII.  61  ;  Paton  and 
Hicks,  Inscr.  of  Cos,  Nos.  8 ;  10;  14;  30;  92;  103; 
104;  130;  401;  402;  406;  408;  BCH.  V.  p.  21 1, 
n.  6. 

Coins  :  of  no  earlier  than  second  century  ;  usual 
types  of  A.  and  Hygieia  ;  head  of  A.  crowned  with 
laurel  or  fillets. 


1 1 3 

Mionn.  II.  265,  50. 

Mionn.  III.  345,  249. 

Mionn.  III.  349,  267;  S  VI. 
498-500. 

Coll.  3525,  3. 

Suid.  art.  At ]/j.0Krj8ijs. 

Mionn.  III.  343,237.239,  242. 

Mionn.  III.  357-358;  S  VI. 
5”,  373- 

BCH.  X.  249. 

Head,  530. 

BCH.  VII.  p.  85,  88. 

Mionn.  III.  381,  457. 

Mionn.  III.  388,  489. 


Coll.  3462. 

CIG.  2485;  2491.  Cf.  Paton 
and  Hicks,  Inscr.  of  Cos. 
p.  30. 

Mionn.  S  VI.  563,  5. 

Ross.  Inscr.  Ined.  II.  290. 
Rev.  Arch.  1863,  p.  470,  1.  23. 

Ross.  Inscr.  Ined.  II.  260. 

Strab.  VIII.  6;  Pliny,  N.  H. 
29,  2. 


1  See  Berl.  Phil.  Wochen- 
schrift,  1887,  p.  1554. 

2  Paton  and  Hicks,  Inscr.  of 
Cos,  p.  137. 

3  Strab.  XIV.  2,  20. 

4  Tac.  Ann.  IV.  14. 


Mionn.  III.  401-411;  S  VI. 

567-582. 


THE  CULT  OF  ASKLEPIOS. 


114 

Crete.  In  Lebena,  now  Leda,  the  eastern  of  the  two 
harbor  towns  south  of  Gortyna,  was  a  much  fre¬ 
quented  Asklepieion,  to  which  came  persons  even 
from  Libya.1 

According  to  Pausanias,  the  cult  was  directly 
derived  from  Kyrene,2  but  more  remotely  it  came 
from  Arkadia,  from  which  the  worship  of  A.  irous 
was  transmitted.3 

The  priesthood  appears  to  have  been  hereditary.4 
A  cult-statue  is  mentioned.5 

Two  statues  of  "Ompos  offered  to  A. 

Coins  :  A.  standing  ;  A.  and  Hygieia. 

A  treaty  between  Gortyna  and  Hierapytna  was 
inscribed  in  set  in  the  temple  of  A.  This  temple  may 
be  the  one  at  Lebena,  or  a  second  at  Hierapytna, 
which  is  nowhere  else  mentioned. 

Coins :  A.  seated,  with  serpent,  from  Priansos,  a 
town  of  Crete. 

Rhodos.  The  Asklepieion  and  enclosure  are  men¬ 
tioned. 

Thera.  The  priesthood  was  here  hereditary. 

Phrygia. 

Aizanis.  Coins  :  A.  standing  ;  Hygieia  feeding  ser¬ 
pent. 

Ak?notiia.  Coins  :  A.  standing  ;  A.  and  Hygieia. 

Ankyra.  Coins  :  Hygieia  feeding  serpent ;  Teles- 
phoros. 

Attalia.  Coins:  A.  standing;  A.  and  Poseidon. 

Altt/da.  Coins :  A.  standing  ;  Hygieia  feeding  serpent ; 
A.,  Hygieia  and  Telesphoros. 

Bruzas.  Coins  :  Asklepios  ;  Hygieia. 

Dionysopolis.  Coins:  Asklepios;  Telesphoros. 

Dokimaion.  Coins:  Asklepios. 

Eukarpia.  Coins  :  Telesphoros. 

Grimenothyrae  (Trajanopolis).  Coins  :  A.  standing  ; 
A.  and  Hygieia. 


1  Philost.  Vit.  Apoll.  IV.  34, 
p.  79.  Strab.  X.  478. 

2  Paus.  II.  26,  9. 


3  AZ.  1852,  pi.  38. 

4  Philol.  1889,  401  ff.  ;  1890, 
577  ff- 

6  Bau.  Aus  Epid.  6. 

Kaibel,  839. 

Mionn.  II.  260,  18,  20;  S  IV. 
301,  39,  40. 

CIG.  2555. 


Mionn.  S  IV.  339,  280. 


Diodor.  19,  45 ;  BCH.  IV. 
i39- 


Ross.  Inscr.  Ined.  II.  221. 


Mionn.  IV.  205-212,  S  VII. 
488-499. 


Mionn.  IV.  196-203;  S  VII. 

484,  15- 

Mionn.  IV.  223,  171  ;  S  VII. 
504,  1 12. 


Mionn.  IV.  239,  240;  S  VII. 
5*5-5i8- 

Mionn.  IV.  242-246. 


Head,  560. 


Head,  562. 

Mionn.  IV.  283,  507.  Head, 
562. 

Mionn.  IV.  290,  547. 


Head,  564. 


Hierapolis.  Coins  :  head  of  A. 


Mionn.  S  VII.  567,  365. 


INDEX  TO  LOCALITY  OF  CULTS. 


Hieropolis.  Coins:  A.  standing. 

Kadi.  Coins  :  A.,  Hygieia  and  Telesphoros  ;  A.  and 
Hygieia. 

Kibyra.  Coins:  A.  standing;  A.  and  Hygieia. 

Kidyessos.  Coins:  Asklepios ;  Hygieia. 

Kolossai.  Coins:  similar  types. 

Kotiaion.  Coins:  A.  standing;  A.,  Hygieia  and  Teles¬ 

phoros. 

Lampsakos.  Festival  of  A.  held  with  elaborate  cere¬ 
monial. 

Laodikeia.  Coins  :  A.  standing  ;  Hygieia  feeding  ser¬ 
pent  ;  Zeus  and  A.  Festival  of  A.  shown  by  inscrip¬ 
tion  ACKAHIIIEIA  on  one  coin. 

Midaion.  Coins:  A.  standing. 

Nakolea.  Coins:  A.  standing;  A.  and  Hygieia. 

Otrus.  Coins:  head  of  A.;  Telesphoros. 

Peltai.  Coins:  head  of  A.;  A.  standing;  Hygieia 
feeding  serpent. 

Prymnessos.  Coins:  A.  standing;  Serapis. 

Sala.  Coins:  A.  and  Hygieia ;  A.,  Hygieia  and  Teles¬ 
phoros. 

Siblia.  Coins  :  Telesphoros. 

Stektorion.  Coins:  A.  standing;  Hygieia  feeding  ser¬ 
pent. 

Synaos.  Coins  :  A.  standing  ;  A.  and  Hygieia  ;  Teles¬ 
phoros. 

Syntiada.  Coins  :  A.,  Hygieia  and  Telesphoros: 

Themisonion.  Coins  :  A.  and  Hygieia. 

7'iberiupolis.  Coins:  A.  standing. 

Tripolis.  Coins  :  Telesphoros. 

PlSIDIA. 

Antiochia.  Coins  :  Hygieia  with  serpent. 

Ariassos.  Coins  :  A.  standing. 


115 


Mionn.  IV.  306,  307.  Head, 
565. 

Mionn.  IV.  252,  343  ;  S  VII. 
528,  226  ;  530,  232. 


Mionn.  IV.  258,  378  ;  259, 382, 

383- 

Head,  561. 


Head,  561. 

Mionn.  IV.  274-279;  VII. 
546-55°- 

CIG.  3641  b. 


Mionn.  IV.  323-331;  S  VII. 
580,  422.  Head,  566. 


Mionn.  IV.  342,  850. 

Mionn.  S  VII.  604,  530,  531. 

Mionn.  S  VII.  604,  532. 
Head,  567. 

Mionn.  IV.  348,  881. 

Num.  Zeitsch.  21,  176. 
Mionn.  IV.  358-360. 

Mionn.  S  VII.  617,  578. 
Mionn.  IV.  361,  945,  947. 

Mionn.  IV.  363,  954-956 

Head,  569. 

Mionn.  IV.  369,  993,  994. 
Mionn.  S  VII.  626,  606. 
Mionn.  S.  VII.  628,  614. 
Head,  570. 


Mionn.  S  VII.  91,  13. 


Head,  590. 


THE  CULT  OF  ASKLEPIOS. 


I  16 

Lyrbe.  Coins:  A.,  Hygieia  and  Telesphoros. 

Sagallos.  Coins:  A.  standing. 

Selge.  Coins  :  Hygieia  feeding  serpent. 

Lykia. 

Rhodiopolis.  A.  and  Hygieia  are  found  here  together. 
Festivals  of  the  god. 

Pamphylia. 

Attalia.  Coins:  A.  standing;  Pallas,  Hygieia  and 

Nemesis. 


Lykaonia. 

Parlais.  Coins:  A.  and  Hygieia. 

Kilikia. 

Aigai.  The  cult  in  Aigai  is  mentioned  by  Philos- 
tratus,1  and  the  temple  and  its  destruction  by 
ecclesiastical  fathers.2 

Coins:  usual  types;  A.  and  Telesphoros  in  tem¬ 
ple,  with  dedication  to  both  as  gods;  A.  and  Teles¬ 
phoros  with  kid. 

Argos.  Coins:  A.  seated  with  serpent. 

Irenopolis.  Coins:  A.  standing;  Hygieia  feeding  ser¬ 
pent. 

Kolybrassos.  Coins :  Hygieia. 

Lyrbe.  Coins:  A.  standing. 

Soli.  Alexander  sacrificed  here  to  A. 

Festivals  took  place  in  honor  of  the  god. 

Syedra.  Coins  :  A.  standing. 

Tarsos.  Coins:  A.,  Hygieia  and  Telesphoros ;  A.  and 
Herakles  in  temple. 


Galatia. 

Ankyra.  The  festivals  of  A.  were  of  unusual 
importance.  They  are  frequently  mentioned  in 
inscriptions,3  and  certain  coins  bear  the  words, 
ACKAHIIEIA  CDTHPEIA,4  while  one  has  a  vase 


Mionn.  S  VII.  118,  147. 

Mionn.  S  VII.  125,  167. 

Mionn.  III.  525,  192  ;  S  VII. 
i35»  211. 

CIG.  4315  n. 


Mionn.  III.  451,36;  S  VII. 
37,  55- 


Head,  596. 


1  Philost.  Vit.  Apoll.  I.  7,  p. 
4  A- 

2  Euseb.  Vit.  Const.  III.  56; 
Sozomen.  Eccl.  Hist.  II. 
5;  Zonaras,  XIII.  12  c. 

Mionn.  III.  542-546;  S  VII. 
155-166. 


Mionn.  S  VII.  196,  192,  193. 

Head,  603.  Mionn.  III.  587, 
235  ;  S  VII.  217-223. 

Head,  601. 

Head,  605. 

Arrian.  Anab.  II.  5,  8.  Q. 
Curt.  Rufus,  Hist.  Alex. 
HI.  7,  3. 

Mionn.  IV.  616,  374. 

Mionn.  S  VII.  276-284. 


3  BCH.  IX.  69;  CIG.  3428  ; 
4016 ;  4017. 

4  Head,  629. 


INDEX  TO  LOCALITY  OF  CULTS. 


II  7 


with  a  similar  inscription,  a  representation  of  some 
prize  given  at  the  games.1 

Dedication  to  Sol,  A.  and  Hygieia. 

Coins:  all  the  usual  types. 

1  Mionn.  IV.  385,  69. 

CIL.  III.  1,  242. 

Mionn.  IV.  379-389;  S  VII. 
634-640. 

Pessinus.  Coins:  A.  standing;  Hygieia  feeding  ser¬ 
pent. 

Mionn.  IV.  392-396;  S  VII. 
646,  72. 

Sebaste.  Coins  :  A.  standing. 

Mionn.  S  VII.  649,  85. 

Taniott.  Coins  :  Hygieia  feeding  serpent. 

Mionn.  S  VII.  652,  93. 

Kappadokia. 


Kataonia.  Dedications  to  Apollo  and  A. 

BCH.  VII.  132,  8,  9,  10. 

Tyana.  Coins  :  A.,  Hygieia  and  Telesphoros. 

Mionn.  IV.  441,  234. 

Islands  of  the  Aegean  Sea. 


Aigina.  Sanctuary  mentioned. 

Arist.  Vesp.  123. 

Amorgos.  From  the  town  of  Aigia  come  coins  with 
representations  of  cupping  instruments.  Does  this 
evidence  for  the  existence  of  a  cult  of  A.  overbalance 
the  fact  of  there  being  no  spring  or  stream  ? 

Coins  of  before  300  B.c.  bearing  the  head  of  A. 
have  been  found  in  Amorgos. 

Anchiale .  Coins:  A.  standing;  head  of  A. 

BCH.  I.  218. 

Mionn.  S  VII.  188,  166.  Head, 
409.  See  Mitth.  d.  Arch. 
Inst.  I.  331. 

Anaphe.  Decree  set  in  Hieron  of  A. 

Dedication  to  A. 

Coll.  3430. 

Coll.  3452. 

Delos .  Sanctuary  of  A.  mentioned. 

A.  is  connected  with  gods  of  the  Orient. 

Epithet  Aucrcmbs. 

Offerings  to  A.  were  placed  in  temple  of  Apollo. 

CIG.  2292;  2953  B;  Ditt. 

BCH’.  VI.  498,  n.  16;  VII. 
366. 

Mon.  gr.  1878,  n.  7,  p.  45. 
BCH.  VI.  29  ff. 

Alar  os.  Temple  mentioned. 

Aelian.  X.  49. 

Kythera.  “Aus  Palaeokastro  stammt  ein  Fragment 
eines  Asklepiosreliefs.” 

Mitth.  d.  Arch.  Inst.  V.  232. 

Melos.  Dedications. 

CIG.  2428  ;  2429  a  and  b. 

Paros.  Dedications  to  A.  and  Hygieia. 

CIG.  2390-2397.  CIG.  2046; 
BCH.  I.  134,  n.  42,  44-48. 
'Ad-qv.  V.  n.  21;  22;  23; 

Pordoseletie.  Fines  paid  to  A. 

24  5  34- 
Coli.  304  B. 

Samos.  Dedication  to  A.  and  Hygieia. 

Mitth.  d.  Arch.  Inst.  IX.  256. 

Syros.  Dedication  as  thank-offering  after  a  shipwreck. 

BCH.  II.  87. 

1 18 


THE  CULT  OF  ASKLEPIOS. 


Phoenicia. 

In  Phoenicia  Asklepios  was  thought  to  be  similar 
to  one  of  the  native  gods.  His  ancestry  is  not  at  all 
as  in  Greece.  He  takes  on  a  more  mystical  char¬ 
acter,  as  brother  of  the  Kabeiri,  and  is  identical  with 
Esmun. 

Strabo  tells  of  an  Asklepieion  in  a  grove  between 
Berytos  and  Sidon. 

Tyre.  Coins  :  Inscription  ACKAHIIEIA. 

Media. 

Ekbatana.  Temple  destroyed  by  Alexander. 

Samaria. 

Caesarea.  Coins  :  A.  standing. 

Judaea. 

A  sea/on.  A.  mentioned. 

Egypt. 

Alexandria.  Asklepieion  mentioned. 

Coins:  bust  of  A.;  of  Hygieia;  A.  sacrificing  at 
altar;  A.  and  Demeter. 

Memphis.  Cult  of  A.  mentioned. 

Tacitus  identifies  Asklepios  with  Osiris. 

Philis.  A  small  sanctuary  of  A.  dedicated  by  Ptolemy 
Epiphanes,  205-1 51  B.c. 

Ptolemais.  A  temple  consecrated  by  Trajan  between 
98  and  102  a.d.  A  paean  has  recently  been  found 
very  similar  in  form  and  content  to  the  familiar  ones 
from  Athens. 


Mauretania. 

Caesarea.  Temple  of  A.  dedicated. 

Numidia. 

Calama.  Dedication  to  A. 

Lambaesis.  Temple  of  A.  and  Hygieia;  dedications. 
Ulpia  Marciana  Trajana.  Altar  to  A. 


Philo.  Bybl.  Frag.  27.  Da- 
masc.  Bios  Ter.  in  Phot. 
Bibl.  II.  352.  Cf.  Paus. 
VII.  23,  8. 

Strab.  XVI.  2,  22. 

Head,  676. 

Arrian.  Anab.  VII.  14,  5. 

Mionn.  V.  492,  31. 


Marin.  Procl.  19. 

Aelian.  H.  A.  XVI.  39. 

Mionn.  VI.  188-441  ;  S  IX. 
80- 1 1 7. 

Ammian.  Marcellin.  22,  14,  7. 
Tac.  Hist.  IV.  84. 

CIG.  4894. 

Rev.  Arch.  1889,  p.  71  ff. 


CIL.  VIII.  2,  9320. 

CIL.  VIII.  1,  5288. 

CIL.  VIII.  1,  2579-2590; 
2624. 

CIL.  VIII.  1,  2340. 


INDEX  TO  LOCALITY  OF  CULTS. 


I  19 


Africa  (in  general). 

Carthage.  The  temple  stood  on  the  summit  of  the 
Acropolis. 

Appian.  Lib.  130;  Strab. 
XVII.  3,  14. 

Chisidio.  Altar  dedicated  to  A. 

CIL.  VIII.  1,  1267. 

Hammam  Ellif.  Dedication  to  A. 

CIL.  VIII.  i,  997. 

Ky retie.  There  were  at  least  two  shrines  in  Kyrene; 
one  in  Balagrai,  where  A.  came  as  a  physician  from 
Epidauros,  and  in  Kyrene  itself. 

Paus.  II.  26,  9.  CIG.  5131. 
Tac.  Ann.  14,  18. 

Municipium  Thibica.  To  A.  Augustus. 

CIL.  VIII.  1,  765. 

Thibursicum.  Dedication  to  A. 

CIL.  VIII.  2,  10618. 

Thignica.  Dedication  to  A. 

CIL.  VIII.  1,  1413. 

Italy. 


The  following  towns  in  Italy,  where  the  cult  of 
Aesculapius  existed,  are  not  the  only  ones.  These 
have  been  gathered  for  the  most  part  from  the 
evidence  of  inscriptions  and  coins.  Other  material 
can  be  found  in  the  Latin  writers.  It  has,  however, 
not  been  thought  best  to  extend  this  work  much 
beyond  the  Greek  world,  though  much  use  has 
already  been  made  of  Latin  sources.  The  cult  in 
Italy  was  extended  from  Rome,  while  the  Sicilian 
cult  more  probably  came  direct  from  Epidauros. 

Aeclanum.  Dedication  to  A. 

IGS.  et  I.  689. 

Amiternum.  Dedication  to  A. 

CIL.  IX.  4512. 

Atina.  Altar  dedicated  to  A. 

CIL.  X.  1,  330. 

A  scutum.  Dedication  to  A. 

CIL.  IX.  660. 

Auximum.  Dedication  to  A.  and  Hygieia. 

CIL.  IX.  5823. 

Bononia.  Dedications. 

CIG.  6737;  6738.  IGS.  et 
I.  2282  ;  2283. 

Croton.  Temple  of  A. 

Iambi.  Pythag.  Vit.  126. 

Etruria.  Coins:  head  of  A.;  serpent. 

Head,  14. 

Grotta  Ferrata  (Latium).  Dedication  to  A. 

CIL.  XIV.  2493. 

Pompeii.  Dedication  to  A. 

IGS.  et  I.  968. 

Praeneste.  Dedication  to  Esculapius. 

CIL.  XIV.  2846. 

Puteoli.  Dedications  to  A.  and  Hygieia. 

IGS.  et  I.  832  ;  CIL.  X.  i, 
*546;  1547;  I57l* 

I  20 


THE  CULT  OF  ASKLEPIOS. 


Rhegium.  Coins  :  A.  seated;  heads  of  A.  and  Ilygieia. 

Rome.  On  the  occasion  of  a  plague  which  broke  out 
in  the  city  in  the  year  292  B.c.,  the  Romans  were 
advised  by  the  Delphian  oracle  to  introduce  the  cult 
of  Asklepios.  Within  a  year,  the  god  in  serpent’s 
shape  was  brought  from  Epidauros  to  Tiberina,  an 
island  lying  near  Rome.1 

A  second  temple  stood  in  the  city  itself.2 

A  number  of  inscriptions  relate  to  this  cult.3 

Tarentum.  The  cult  is  said  to  have  come  from 
Epidauros  to  Tarentum,  and  thence  to  Rome. 

Tegianum.  Dedication  to  A. 

Sicily. 

Agrigentum.  The  temple  of  A.  lay  before  the  city. 

The  festivals  of  A.  are  noticed  on  coins. 

Coins  :  head  of  A.;  A.  standing. 

Menaenum.  Coins  :  Asklepios  with  staff. 

Messatia.  Cult  mentioned. 

Dedication  to  A.  and  Hygieia. 

Selinus.  Coins  :  Altar  of  A.  with  cock. 

Syracuse.  The  epithet  ’E7ri5aupios  may  indicate  that 
the  cult  came  directly  from  Epidauros. 

The  worship  of  A.  here  is  mentioned  by  Athenaeus. 

Coins:  head  of  A.  with  serpent. 

Paulus  Gerreus.  Dedication  to  A.  in  both  Latin  and 
Greek.  The  epithet  Marre  is  Phoenician,  and  shows 
a  connection  of  this  cult  with  that  of  Carthage. 

Sardinia. 

Cerales.  Dedications  to  A. 

Gallia  Cisalpina. 

Aquileia.  Dedications  to  A.;  A.  Augustus;  A.  and 
Hygieia. 

Bellunum.  Dedication  to  A.  Augustus. 

Libactium.  Dedication  to  A. 

Pola.  Dedication  to  A. 


Head,  95,  96. 

1  Arnob.  VII.  44.  Augustin,  de 

Civ.  Dei,  III.  12,  7;  X.  16, 
36.  Livy,  X.  47;  XXIX. 
11,  1;  Epit.  XI.  Ovid, 
Met.  XV.  660  ff.  Pliny. 
N.  H.  29,  72.  Valer.  Max. 
I.  8,  2. 

2  Plaut.  Cure.  I.  1,  14.  Cf. 

Sueton.  II.  59. 

3 CIG.  5913;  5976;  5978;  5979; 
5980.  IGS.  et  I.  968; 
1096;  1125;  24162;  CIL. 
VI.  1,  1-20. 


Julian  in  Cyr.  Alex.  c.  Jul. 
VI.  200. 


CIL.  X.  1,  284. 


Polyb.  1,  18,  2.  Cf.  Cic. 
Verr.  IV.  57. 

Mionn.  I.  214,  53. 

Head,  108. 

Head,  132. 

Polyaenus,  V.  2,  19. 

IGS.  et  I.  402. 

Head,  147. 

Cic.  de  Nat.  Deor.  3,  34,  83  ; 
Clem.  Alex,  protr.  4,  52. 

Athenae.  VI.  250  c;  XV. 
693  e. 

Head,  165. 

IGS.  et  I.  608.  Cf.  CIL. 
X.  2,  7856. 


CIL.  X.  2,  7852;  7853;  7857; 
7604. 


CIL.  V. 1, 726-731;  V.  2, 8206, 
8207. 

CIL.  V.  1,  2036. 

CIL.  V.  1,  2034. 

CIL.  V.  1,  6. 


INDEX  TO  LOCALITY  OF  CULTS. 


I  2  I 


Tanrini.  Dedication  to  A.  and  Ilygieia. 

Gallia  Narbonensis. 

Augustum.  Dedication  to  A.  Augustus. 

Gratianopolis.  Dedication  to  A. 

ATcmausus  (?).  Dedication  to  A. 

Reii.  Dedication  to  A.  of  a  statue  of  Somnus,  and 
surgical  instruments. 

Hispania. 

Bracer  a  Augusta.  Dedication  to  A.  and  Hygieia. 

Caldas  de  Vizella.  Dedication  to  a  number  of  gods, 
among  whom  A.  is  mentioned. 

Carthago  Nova.  Cult  of  A.  mentioned. 

Merobriga.  Physician  dedicates  to  A. 

Nescania.  Dedication  to  Apollo  and  A. 

Olisipo.  Dedications  to  A.  Augustus. 

Saguntuin.  Dedication  to  A.  Augustus. 

Valentia.  Dedication  to  A. 

England. 

Dedications  to  Asklepios  both  in  Latin  and  Greek. 
Ellenborough. 

Lancaster. 

Chester.  To  A.  and  Ilygieia. 


CIL.  V.  2,  6970. 

CIL.  XII.  2386. 

CIL.  XII.  2215. 

CIL.  XII.  3042. 

CIL.  XII.  354. 

CIL.  II.  2411. 

CIL.  II.  2407. 

Polyb.  X.  10,  8. 

CIL.  II.  2 1. 

CIL.  II.  2004. 

CIL.  II.  173-175. 

CIL.  II.  3819. 

CIL.  II.  3725,  3726. 

I.G.I.B.  2551. 

I.G.I.B.  2552  ;  CIL. VII.  431. 
CIL.  VII.  164. 


- 


BIBLIOGRAPHY. 


Anderson,  J.  The  Temple  of  Aesculapius.  Brit.  Med.  Jour. 
(1887),  II.  p.  904  ff. 

Bauer,  A.  Die  griechischen  Ausgrabungen  in  Epidauros.  Ztschr. 
f.  Allg.  Gesch.  (1886),  III.  p.  553  ff. 

Baunack,  Joh.  Epigraphische  Kleinigkeiten  aus  Griechenland. 
Philol.  (1889)  48,  p.  401  ff. 

Baunack,  Theod.  Inschriften  aus  d.  kretischen  Asklepieion. 
Philol.  (1890)  49,  p.  577  ff. 

Baunack,  Joh.  and  Theod.  Studien  auf  dem  Gebiet  d.  gr.  u.  ar. 
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Blass,  F.  Der  Pasan  des  Isyllos.  Jahrb.  f.  Phil.  u.  Pad.  (1885), 
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Curtius,  E.  Griechische  Ausgrabungen.  Nord  u.  Slid,  April, 
1877. 

Defrasse,  A.  and  Lechat,  H.  Notes  sur  Epidaure.  BCH.  14 
(1890),  p.  631  ff. 

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Eschweiler,  A.  Ueber  den  Namen  und  das  Wesen  des  gr. 
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Fowler,  H.  N.  The  Statue  of  Asklepios  at  Epidauros.  Am.  Jour, 
of  Arch.  (1887),  III.  2. 


BIBLIOGRAPHY. 


1  24 

Friedlander,  L.  Darstell.  aus  d.  Sittengesch.  Roms.  III.  pp. 
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Gaidoz,  H.  Apropos  des  chiens  d’Epidaure.  Rev.  Arch.  (1884), 
II.  p.  217  ff. 

Gauthier,  A.  Recherches  historiques  sur  l’exercice  de  la  mede- 
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844- 

Girard,  P.  Catalogue  descriptif  des  exvoto  a  Esculape.  BCH.  I. 
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Reviews.  Beurlier.  Bull,  crit.,  1882,  15.  Juin,  p.  41. 
Haussouillier,  B.  Rev.  Arch.,  1882,  p.  247  ff. 

Heydemann.  Phil.  Rundschau,  1882,  p.  1276  ff. 
v.  Trendelenburg.  Berl.  Phil.  Wochenschr.,  1882,  p.  1057  ff. 
v.  Wilamowitz-Mollendorf.  Deutsch.  Ltz.,  1882,  p.  1375  ff. 

-  and  Martha,  J.  Inventaires  de  l’Ascle'pieion.  BCH.  II. 

p.  419  ff. 

Goll,  H.  Heilige  Kurorte  im  Altertum.  Ausland,  1885,  10, 
p.  19 1  ff. 

Harrison,  J.  Mythology  and  Monuments  of  Ancient  Athens, 
p.  297  ff.  London,  1890. 

Haser,  H.  Geschichte  der  Medicin,  I.3  p.  68  ff.  Jena,  1875. 

Hoffmann,  F.  Die  Traumerdeutung  in  den  Asklepien.  Zurich, 
1884. 

Kohler,  U.  Der  Siidabhang  der  Akropolis  von  Athen.  Mitth.  d. 
Arch.  Inst.  II.  pp.  171  ff. ;  229  ff. 

Kumanudis,  S.  In  * kOrjvaiov ,  V  and  VI. 

Lambert,  M.  Plan  des  Fouilles  par  la  Socie'te  archeologique 
sur  le  versant  meridional  de  l’Acropole.  BCH.  I.  p.  169  ff. 

Larfeld,  W.  Heilinschriften.  Burs.-Miill.  Jahresb.  52,  p.  457  ff. 

Loewe,  A.  De  Aesculapii  Figura.  1887. 

Lolling,  H.  G.  Topographie  von  Athen.  Muller’s  HB.  III.  329,  2. 

Magnus,  H.  Kulturgeschichtliche  Bilder  aus  d.  Entwicklung  des 
arztlichen  Standes.  Breslau,  1890. 

Merriam,  A.  C.  The  Treatment  of  Patients  in  the  Temples  of 
Aesculapius.  Boston  Med.  and  Sur.  Jour.  112,  p.  304  ff. 

-  Dogs  of  Asklepios.  Amer.  Antiquary,  7,  p.  285. 


BIBLIOGRAPHY.  1 25 

Merriam,  A.  C.  Aesculapius  as  Revealed  by  Inscriptions. 
Gaillard’s  Med.  Jour.,  May,  1885. 

Milchhofer,  A.  Asklepios.  BD.  I.  p.  194  ff. 

Nagelsbach,  K.  F.  Nachhomerische  Theologie.  p.  17 1  ff. 
Panofka,  Th.  Die  Heilgotter  der  Griechen.  Abhandl.  d.  Berl. 
Akad.  d.  Wissensch.,  1843,  P-  IS7  ff- 

- Asklepios  u.  die  Asklepiadae.  id.,  1845,  P-  27I  ff- 

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Puschmann,  Th.  Jahresb.  iiber  die  Medicin  bei  den  Griechen 
und  Romern.  Burs.-Miill.  Jahresb.  64,  p.  285  ff. 

Reinach,  S.  La  seconde  stele  des  guerisons  miraculeuses,  decou- 
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Robiou,  F.  Aesculapius.  Dictionn.  I.  p.  124  ff. 

Saglio,  E.  Asklepieion.  Dictionn.  I.  p.  470  ff. 

Stark,  B.  Epiphanien  d.  Asklepios  u.  ihre  Darstellung  durch  die 
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Thraemer,  E.  Asklepios.  Roscher,  Lex.  d.  Myth. 

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Jahrb.  d.  Ver.  d.  Altertiimer  im  Rheinl.  1889. 

Vercoutre,  A.  La  medecine  sacerdotale  dans  l’antiquite  grecque. 
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Weil,  R.  Das  Asklepieion  von  Naupaktos.  Mitth.  d.  Arch.  Inst. 
IV.  p.  22  ff. 

Welcker,  F.  G.  Griechische  Gotterlehre.  II.  p.  732  ff. 

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Wide,  S.  Lakonische  Kulte.  p.  182  ff.  Leipzig,  1893. 
v.  Wilamowitz-Mollendorf,  U.  Hippys  von  Rhegion.  Hermes 
XIX.  p.  448  ff. 

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Wochenschr.,  1884,  p.  1010  ff. 

v.  Milamowitz-Mollendorf,  U.  Isyllos  von  Epidauros.  Philol. 
Untersuch.  (1886),  IX. 

-  Die  Kuren  von  Apellas.  ibid. 


BIBLIOGRAPHY. 


I  26 

Wolters,  P.  Darstellungen  des  Asklepios.  Mitth.  d.  Arch.  Inst. 
XVII.  p.  1  ff. 

Wroth,  W.  Asklepios  and  the  Coins  of  Pergamon.  Num. 
Chron.  III.  2,  p.  1  ff. 

- Miracles  of  Asklepios.  Antiq.  n.  s.  10,  259. 

- A  Statue  of  the  Youthful  Asklepios.  Jour.  Hell.  Stud.  IV. 

p.  46  ff. 

Zacher,  K.  Zu  den  Heilkunden  von  Epidauros.  Hermes,  XIX. 
p.  467  ff. 


LIST  OF  ABBREVIATIONS. 

AZ.  Archaologische  Zeitung.  Berlin,  1843. 

Bau.  Baunack,  J.,  Inschriften  aus  dem  Asklepieion  zu  Epidauros;  Studien  auf 
dem  Gebiete  des  griechischen  und  der  arischen  Sprachen  von  J.  and  Th. 
Baunack.  Vol.  I.  Leipzig,  1886. 

BCH.  Bulletin  de  Correspondance  Plellenique.  Athens,  1877. 

B  D.  Baumeister,  A.,  Denkmaler  des  klassischen  Alterthums.  3  vols.  Munich, 
1884—88. 

B  M.  Catalogue  of  Greek  Coins  in  the  British  Museum,  by  R.  S.  Poole,  B.  V. 

Head,  P.  Gardner,  W.  Wroth.  London,  1873-88. 

CIA.  Corpus  Inscriptionum  Atticarum  consilio  et  auctoritate  academiae  regiae 
litterarum  Borussicae  editum.  Berlin,  1873. 

CIG.  Corpus  Inscriptionum  Graecarum  ed.  A.  Boeckh.  4  vols.  Berlin, 
1825-77. 

CIL.  Corpus  Inscriptionum  Latinarum  consilio  et  auctoritate  academiae  littera¬ 
rum  regiae  Borussicae  editum.  Berlin,  1863. 

Coll.  Sammlung  der  griechischen  Dialektinschriften,  herausgegeben  von  Dr.  H. 

Collitz  [und  Dr.  F.  Bechtel].  Gottingen,  1884. 

Ditt.  Dittenberger,  W.,  Sylloge  Inscriptionum  Graecarum.  2  vols.  Leipzig, 
1883. 

H  B.  Handbuch  der  klassischen  Altertums-Wissenschaft  in  systematischer  Dar- 
stellung  herausgegeben  von  Dr.  Iwan  von  Muller.  9  vols.  Munich,  1885-. 
IGA.  Inscriptiones  Graecae  Antiquissimae  praeter  Atticas  in  Attica  repertas 
consilio  et  auctoritate  academiae  litterarum  regiae  Borussicae  ed.  H.  Roehl. 
Berlin,  1882. 

IGGS.  Corpus  Inscriptionum  Graecarum  Graeciae  Septentrionalis.  Vol.  I  ;  ed. 
W.  Dittenberger.  Berlin,  1892. 


INDEX  OF  NAMES  AND  TOPICS. 


-•o*- 


(The  numbers  refer  to  pages.) 


Abia,  103. 

Aboniteichos,  107. 

Abydos,  108. 

Achaia,  101. 

Acharnia,  98. 

Achilles,  2,  6,  9. 

Acusilaus,  86,  88. 

Admetos,  24. 

Adramytion,  109. 

Aeclanum,  119. 

Aegean,  4,  117. 

Aelianus,  10,  14,  16,  61,  64,  80,  83,  84, 
89-92,  94,  97,  103,  1 18. 

Aeneas,  13. 

Aeolis,  108. 

Aeschines,  72,  90,  94. 

Aeschylus,  1,  10,  60. 

Africa,  119. 

Agamemnon,  5. 

Agla'ia,  34,  88. 

Agrigentum,  2,  94,  120. 

Aigai,  if,  79,  108,  1 16. 

Aigeira,  63,  79,  101. 

Aigia,  1 17. 

Aigina,  1 17. 

Aigion,  101. 

Aigle,  33,  34,  85,  86,  89. 

Ainos,  106. 

Aizanis,  114. 

Akarnania,  10,  96. 

Akesis,  100. 

Akeso,  89. 

Akmonia,  114. 

Akrasos,  112. 

Alba  Julia,  83,  106. 

Alexander,  8 1 ,  1 18. 

Alexandria,  16,  118. 

- Troas,  108. 


Alexanor,  89,  100. 

Aliphera,  102. 

Alkippe,  41,  85. 

Alkon,  29,  30,  36. 

Alous,  14. 

Also-Ilosva,  106. 

Altars,  42,  43,  91. 

Althaimenes,  10. 

Amasea,  107. 

Amasos,  107. 

Amastris,  108. 

Ambrakia,  96. 

Amelesagoras,  87. 

Amiternum,  119. 

Ammianus  Marcellinus,  118. 

Amorgos,  117. 

Ampelius,  85,  87,  88. 

Ampelum,  106. 

Amphiaraos,  10,  11,  15,  40,  41,  44,  45, 
48. 

Amphikleia,  9. 

Amphilochos,  10. 

Amphipolis,  107. 

Amphissa,  96. 

Amyros,  20,  21. 

Anaktorion,  96. 

Anaphe,  19,  34,  1 17. 

Anchiale,  117. 

Anchialos,  105. 

Andania,  39. 

Andron,  88. 

Anchises,  13. 

Animals  in  Cult,  13,  32,  65,  91. 

Ankyra  (Galatia),  71,  94,  116. 

- (Phrygia),  114. 

Antandros,  109. 

Antinoe,  14. 

Antiochia  (Karia),  112. 


INDEX  OF  NAMES  AND  TOPICS. 


I  28 

Antiochia  (Pisidia),  115. 

Antiphos,  6. 

M.  Aurelius  Antoninus,  89. 

Antoninus  Pius,  39,  40,  66,  101. 

M.  Julius  Apellas,  66,  81. 

Aphrodite,  98,  109,  113. 

Apollo,  1,  2,  6,  10,  11,  18-27,  3°>  3L  33> 

34»  37»  44,  49>  54,  55,  7°,  79,  85-87, 
95,  99,  104,  106,  m-113. 

- ,  Relation  of  Cult  of  A.  to,  19. 

Apollodorus,  15,  24,  30,  85-89. 
Apollonia  (Ionia),  in. 

-  (Karia),  112. 

-  (Mysia),  109. 

Apollonis,  1 1 2. 

Apollonius  Rhodius,  85,  86. 

Appianus,  36,  94,  no,  119. 

Aquileia,  120. 

Aquincum,  105. 

Aratos,  14,  89,  99. 

Araxos,  101. 

Ares,  1,  24,  41,  80. 

Aresthanas,  31,  87. 

Argolis,  100. 

Argon  autic  expedition,  87. 

Argos,  73,  100,  102. 

- (Kilikia),  1 1 6. 

Ariassos,  115. 

Aristaios,  26. 

Aristarchus,  1. 

Aristetes,  85. 

Aristides,  1,  34,  36,  40-46,  49,  53,  56, 
59,  60,  63,  66,  69,  74,  77-86,  88-94, 
1 10,  hi. 

- Milesius,  31,  85,  86,  88. 

Aristophanes,  16,  45-47,  56,  57,  62,  64, 
66,  77,  78,  80,  90-93,  99,  1 17. 
Arkadia,  22-24,  26,  27,  33,  86,  88,  102, 
114. 

Arkas,  33. 

Arnobius,  83,  85-92,  94,  100,  120. 
d^pr]4>opos,  93- 
Arrianus,  101,  116,  118. 

Arsinoe,  27,  30,  31,  34,  86,  88. 
Arsippos,  27,  85. 

Art  type  of  A.,  90. 


Artemidorus,  26,  79,  89-91,  93. 
Artemis,  21,  22,  30,  38,  77,  86,  95,  99, 
109. 

Artemon,  86. 

Ascalon,  83,  118. 

Asculum,  1 1 9. 

Asine  (Argolis),  100. 

- (Messenia),  103. 

Asklepiadae,  67,  71. 

Asklepiades,  30,  71,  85,  86. 
Asklepiastai,  35,  93. 

AsUepieia,  71  ff.,  94. 

Assistants  in  temple,  56,  93. 

Assos,  109. 

Astypalaia,  113. 

Athena,  1,  13,  25,  37,  70,  100. 
Athenaeus,  45,  89-91,  94,  99,  120. 
Athenagoras,  21,  87,  88,  101. 

Athens,  15,  17,  27-30,  32,  34,  37,  38,  41, 
42,  44,  45,  47,  50-58,  62,  64,  66,  68, 
69,  72-74,  77,  79-81,  94,  98. 

Atina,  119. 

Atrax,  95. 

Attaia,  109. 

Attalia  (Lydia),  112. 

- (Pamphylia),  116. 

-  (Phrygia),  114. 

Attica,  70,  98. 

Attuda,  1 14. 

Augustinus,  89,  90,  92,  120. 

Augustum,  12 1. 

Ausonius,  87. 

Auximum,  119. 

Baiaca,  112. 

Bargasa,  112. 

Bargylia,  112. 

Bellunum,  120. 

Berytos,  118. 

Birth  legends,  23,  31,  33,  86,  87. 
Bithynia,  108. 

Bithynium,  108. 

Bizye,  106. 

Boebeis,  20-22. 

Boeotia,  3,  10,  97. 

Boiai,  63,  104. 


INDEX  OF  NAMES  AND  TOPICS. 


I  29 


Bononia,  119. 

Bracera  Augusta,  121. 

Brasiai,  104. 

Bresos,  53. 

Bribery  of  A.,  24,  87. 

Bruzas,  114. 

Buildings  near  Temples,  39,  40,  91. 
Burial  of  A.,  26,  27,  88. 

Byzantium,  106. 

Caesarea  (Mauretania),  118. 

- (Samaria),  1 18. 

Caesareia-Germanica,  108. 

Calama,  1 18. 

Callistratos,  89. 

Calydonian  hunt,  87. 

Campona,  105. 

Caracalla,  13,  14,  no,  112. 

Carlsburg,  106. 

Carthage,  36,  119,  120. 

Carthago  Nova,  121. 

Cerates,  120. 

Chalke,  1 1 3. 

Chalkedon,  50,  108. 

Charon,  28. 

Chersonesos,  6,  106. 

-  (Karia),  1 13. 

Chester,  121. 

Children  of  A.,  89. 

Chiron,  2,  3,  22,  23,  26,  29. 

- ,  A.  educated  by,  2,  87. 

Chisidio,  119. 

Cibinium,  106. 

Cicero,  2,  17,  19,  26,  83,  85,  86,  88,  90, 
93,  97 7  IOO>  i°i 7  120. 

Clemens  Alexandrinus,  26,  83,  87-89, 

91,  100,  120. 

Clementine  Recognitions,  27,  88. 

Cock  in  Cult,  79. 

Constellation  of  A.,  25,  88. 

Cornutus,  85,  87-89,  91. 

Crete,  36,  53,  56,  66,  1 14. 

Crinagoras,  85,  89. 

Croton,  1 19. 

Crow  legend,  21,  24,  86. 

Cyclops,  24,  25,  31. 


Cyrillus,  85-89. 

Dacia,  63,  106. 

Daldis,  1 1 2. 

Dalmatia,  105. 

Damascius,  35,  88,  118. 

Dead  raised  by  A.,  25,  87. 

Death  of  A.,  24,  88. 

Delos,  35,  83,  1 17. 

Delphi,  10,  11,  15,  26,  39,  87,  88. 
Demeter,  6,  74,  hi,  118. 

Demosthenes,  52,  60,  69. 

Deucalion,  6. 

Deultum,  106. 

Diana,  106,  in. 

Diodorus  Siculus,  6,  25,  63,85-89,  101, 
1 14. 

Dion  Cassius,  38,  89,  91,  94,  113. 

Dion  Chrysostomus,  89. 

Dionysius,  101. 

- Rhodius,  87. 

Dionysopolis  (Moesia),  105. 

-  (Phrygia),  114. 

Dionysos,  1,  10,  n,  26,  37,  38,  48,  70, 
77,  112. 

Dioshieron,  112. 

Dioskuri,  26. 

Dium,  107. 

Dodona,  1 1. 

Dogs  in  cult,  32,  65,  91. 

Dokimaion,  114. 

Dotia,  24. 

Dotis,  24. 

Dotion,  20-22,  86. 

Dream-oracle,  8  ff. 

Drymaia,  97. 

Egypt,  3,  12,  63,  70,  1 18. 

Eileithyia,  27. 

Ekbatana,  118. 

Elaia,  41,  109. 

Elateia,  23,  97. 

Elatos,  21-25,  33’  85,  86. 

E/eusinia,  73. 

Eleusis,  74. 

- ,  Goddesses  of,  77. 


130 


INDEX  OF  NAMES  AND  TOPICS. 


Elis,  103. 

Ellenborough,  121. 

Emathia,  3. 

England,  121. 

Epeiros,  96. 

Ephesos,  95,  hi. 

Epictetus,  89. 

Epidauria,  73,  74,  94. 

Epidaurian  origin  of  Cult,  31  ff. 
Epidauros,  6,  14,  16-18,  20,  27,  28,  30- 

34,  36,  37.  3^-42,  44-46,  48,  51,  53-55, 
59-62,  64,  66,  70,  71,  73,  74,  77,  79, 
80,  83,  86-88,  94,  98-101,  103,  104, 
1 10,  120. 

Epidauros  Limera,  14,  38,  104. 

Epione,  88,  89,  161. 

Erato,  33. 

Eratosthenes,  85,  87,  88. 

Erechtheion,  78. 

Erichthonios,  13. 

Eriopis,  31,  89. 

Erythrae,  50. 

Etruria,  119. 

Euamerion,  100. 

Eudocia  Augusta,  85-91. 

Euippe,  1 1 3. 

Eukarpia,  114. 

Euripides,  1,  9,  10,  26,  77,  85,  87,  88. 
Eurypylos,  5,  6. 

Eusebius,  85-89,  91,  116. 

Eustathios,  4-6,  18,  85-87,  90,  91,  96, 
100. 

Father  of  A.,  85. 

Festivals,  71  ff.,  94. 

Firelighter,  55,  92. 

Galatia,  116. 

Galen,  83,  85,  89,  90,  94. 

Gallia  Cisalpina,  120. 

- Narbonensis,  121. 

Galt,  106. 

Gargara,  109. 

Gerenia,  18,  44,  84,  103. 

Germe,  109. 

Glaukos,  25,  87. 


God,  A.  as,  88,  89. 

Gordus-Julia,  112. 

Gortyna,  36,  49,  114. 

Gortys,  102. 

Gratianopolis,  121. 

Grimenothyrae,  114. 

Grotta  Ferrata,  119. 

Gytheion,  34,  84,  104. 

Hades,  1,  9,  22,  25,  88. 

Hadrian,  39,  108. 

Hadrianopolis,  106. 

Hadrianothera,  108. 

Hagion,  105. 

Halikarnassos,  113. 

Hamman  Ellif,  119. 

Hand  of  A.,  90. 

Helenos,  15. 

Helios,  19,  34,  48,  49,  80. 

Helos,  84,  104. 

Hephaistia,  107. 

Hephaistos,  85. 

Heraia,  102. 

Heraklea  (Bithynia),  108. 

- (Lydia),  112. 

Herakles,  6,  18,  26,  27,  83,  105,  116. 
Hermes,  25-27,  37,  80,  87. 

Hermione,  73,  101. 

Hermippos,  34,  89,  98. 

Hermokapelia,  112. 

Hero,  A.  as,  27  ff.,  80,  89. 

Herodian,  90,  no. 

Herodotus,  13,  44,  77,  78,  113. 

Heroia,  74,  75,  94. 

Herondas,  16,  53,  80,  85,  86,  89,  91-93, 
100,  1 13. 

Hesiod,  1,  20,  21,  23,  24,  29-31,  85,  86, 
88,  89. 

Hesychius,  1,  26,  34,  78,  81,  83,  84. 

Hierapolis,  114. 

Hierapytna,  114. 

Hieropolis,  115. 

Hippocrates,  38,  59,  71-73,  83,  88,  90. 
91,  94,  ”3* 

Hippolytos,  87,  88,  101. 

Hipponee,  88. 


INDEX  OF  NAMES  AND  TOPICS. 


I  II 


Hippys,  61,  62,  90. 

Hispania,  84,  121. 

Homer,  1-5,  9,  n,  29,  77,  87,  96. 
Homeric  hymns,  85,  86,  90. 

Homeric  poems,  A.  in,  1  ff. 

Homolion,  96. 

Hyettos,  97. 

Hygieia,  15,  33,  34,  38,  39,  41,  45.  49> 
54,  68,  69,  71,  80,  81,  83,  84,  88,  89, 

95-97.  99-121. 

Hyginus,  24,  31,  85-90. 

Hymenaios,  87. 

Hypaipa,  112. 

Hypnos,  11,  99. 

Hypnotism  in  Cult,  62  ff. 

Hypsoi,  104. 

Hyrkania,  1 1 2. 

Ianiskos,  89. 
lapopyos,  93. 

Iaso,  11,  89. 

UpOKT]pu£,  93- 
Intercisa,  105. 

Ioannes  Laurentius  Lydus,  26,  27,  85, 
86,  88,  90. 

Iolkos,  96. 

Ion,  26. 

Ionia,  hi. 

Irenopolis,  116. 

Ischys,  19,  21-24,  26,  27,  30-32,  85. 

- ,  Legends  of,  19-23,  86. 

Isis,  63,  74,  99,  104. 

Ister,  85,  86. 

Isthmian  games,  71. 

Isyllos,  33,  43,  70,  78. 

Italy,  15,  1 19. 

Ithome,  2,  18,  30,  103. 

Jamblichus,  90,  93,  119. 

Jason,  2. 

Judaea,  118. 

Julia  Emona,  105. 

Julian,  64,  69,  84,  85,  89-91,  100,  no, 
120. 

Juliopolis,  108. 

Juno,  106. 


Jupiter,  106,  hi 
Justin  Martyr,  87,  88,  90. 

Kabeiri,  37,  118. 

Kadi,  1 1 5. 

Kaineus,  10,  24. 

Kame,  109. 

Kamena,  109. 

KavT]<J>6pos,  93. 

Kapaneus,  87. 

Kappadokia,  117. 

Karia,  5,  112. 

Karpathos,  94,  113. 

Kasos,  1 13. 

Kassandra,  15. 

Kataonia,  117. 

Kaus,  83,  102. 

Kelainai,  108. 

Kenchreiai,  63,  99. 

Kepheus,  14. 

Kerasos,  107. 

Kibyra,  115. 

Kidyessos,  115. 

Kierion,  95. 

Kilbiani,  112. 

Kilikia,  10,  79,  1 16. 

Kios,  108. 

Klaros,  117. 

Klazomenai,  hi. 
k\€i8o0x.os>  54.  92. 

Kleitor,  102. 

Kleone,  101. 

Kledphema,  33. 

Knidos,  6,  113. 

Kolophon,  in. 

Kolossai,  1 1 5. 

,  Kolybrassos,  116. 

Kore,  80. 

Korinthos,  38,  99. 

Korkyra,  96. 

Korone,  103. 

Koroneia,  23,  25. 

Koronis,  18-26,  30-33,  86,  89,  too. 

Koronos,  25. 

Kos,  4-7.  '6,  17,  36,  38,  52,  53,  59,  68, 
71-73.  83.  94.  104.  it 3- 


1 32 


INDEX  OF  NAMES  AND  TOPICS. 


Kotiaion,  115. 

Krannon,  96. 

Kronos,  23. 

Kybele,  109. 

Kyllene,  103. 

Kyme,  109. 

Kynortion,  20. 

Kynosura,  26. 

Kynuria,  20. 

Kyparissai,  83,  103. 

Kyphanta,  104. 

Kypros,  32. 

Kyrene,  79,  83,  1 14,  119. 

Kyros,  102. 

Kythera,  n  7. 

Kyzikos,  109. 

Lachesis,  33. 

Lactantius,  85,  87-90,  101. 

Lakereia,  20-22,  96. 

Lakonia,  34,  83,  104. 

Lambaesis,  118. 

Lampetie,  34,  89. 

Lampsakos,  72,  94,  115. 

Lancaster,  121. 

Laodikeia,  94,  115. 

Lapithas,  6,  18,  24,  85. 

Lares,  13. 

Larissa,  24,  96. 

Las,  104. 

Lebadeia,  17,  43. 

Lebena,  36,  49,  114. 

Lesbos,  6,  49,  109. 

Lessa,  101. 

Lethaios,  18. 

Leto,  33,  102. 

Leukippos,  30,  34. 

Leuktra,  104. 

Libactium,  120. 

Libanius,  83,  85,  87,  90,  93. 

Life  of  A. ,  87. 

Livy,  15,  92,  120. 

Location  of  Temples,  36,  91. 

Lokris  Ozolis,  96. 

Lucian,  29,  83,  85-91,  93,  99,  107,  no, 

in. 


Lydia,  112. 

Lykia,  116. 

Lykophron,  90. 

Lykourgos,  26,  87. 

Lyrbe  (Kilikia),  116. 

- (Pisidia),  116. 

Macedonia,  3,  107. 

Machaon,  2-6,  30-32,  34,  89,  100,  103. 

Macrobius,  85,  90,  91. 

(xayipos,  93. 

Magnesia,  96. 

- (Ionia),  hi. 

- (Lydia),  1 12. 

Maionia,  112. 

Maleatas,  20,  33,  37,  44,  49. 

Malos,  33. 

Mantineia,  14,  48,  102. 

Marcianopolis,  105. 

Mardonius,  78. 

Marinus,  30,  83,  90,  94,  98,  1 18. 

Maroneia,  107. 

Mars,  27. 

Mauretania,  118. 

Maximus  Tyrius,  90. 

Media,  1 18. 

Megalopolis,  102. 

Megara,  99. 

Megarian  games,  71. 

Megaris,  99. 

Mehadia,  106. 

Melampos,  15. 

Melos,  1 17. 

Memphis,  118. 

Menaenum,  120. 

Menander,  55,  90. 

Merobriga,  121. 

Merops,  4. 

Mesembria,  107. 

Messana,  120. 

Messene,  103,  104. 

Messenia,  30,  31,  34,  103. 

Messenian  origin  of  Cult,  3*- 
Midaion,  115. 

Miletos,  hi. 

Minerva,  106. 


INDEX  OF  NAMES  AND  TOPICS. 


Minucius  Felix,  26,  85, 
Moesia,  105. 

Moses,  12. 

Mother  of  A.,  85,  86. 
Municipium  Thibica,  1 
Mus,  78. 

Mylasa,  1 13. 

Myrgion,  31. 

Mysia,  5,  109. 
Mytilene,  109. 

Nakolea,  115. 

Nakrasa,  112. 

Narona,  105. 
Naupaktos,  65,  97. 
Nemausus,  121. 
Nemean  games,  71. 
Nemesis,  1 1 1,  1 16. 
Neoclaudiopolis,  107. 
Neocore,  53,  54,  92. 
Neontichos,  109. 
Neoptolemos,  6. 
Nescania,  121. 

Nestor,  30. 

Nikagora,  99. 

Nikaia,  94,  108. 

Nike,  hi. 

Nikomedia,  108. 
Nikopolis,  96,  105. 
Noricum,  106. 

Numidia,  118. 

Nysa,  10,  26,  78. 

Odessos,  107. 

Oichalia,  2,  30,  103. 
Olenos,  102. 

Olisipo,  1 2 1. 

Olympia,  41,  103. 
Olympiodorus,  85,  90. 
Oneiros,  11,  99. 

Oracle  of  A.,  11,  14,  90. 
Orchomenos  (Arkadia), 

- (Boeotia),  97. 

opycuvcSy  93,  98. 
Orestes,  77. 

Origen,  88-90. 


1 33 


88,  100. 


19. 


102. 


Orion,  87. 

Oropos,  1,  10,  40,  41,  46,  53. 

Orphic  hymns,  r,  83,  85,  87,  88,  90. 
Osiris,  74,  1 18. 

Ossa,  20. 

Otrus,  1 1 5. 

Ovid,  15,  24,  85-87,  90-92. 

Paeans,  29,  69  ff.,  94. 

Pagai,  99. 

Paian,  1,  2. 

Paionia,  3. 

Pallas,  1 1 2,  1 16. 

Pamphylia,  116. 

Pan,  99. 

Panakeia,  89. 

Panathenaia,  71,  74. 

Pannonia  Inferior,  105. 

- Superior,  105. 

Panopeus,  97. 

Pantalia,  107. 

Panyasis,  87,  88. 

Paphlagonia,  107. 

Parentage  of  A.,  18  ff.,  85  ff. 

Parion,  109. 

Parlais,  116. 

Paros,  84,  1 17. 

Patrai,  28,  101. 

Patroklos,  9. 

Paulus  Gerreus,  120. 

Pausanias,  1,  2,  5,  10,  11,  14-17,  20,  25, 
26,  30-32,  38-43,  45,  46,  59,  63,  65, 

73*  77*  7 9-91*  93*  94.  97-105,  no, 
hi,  1 1 3,  1 14,  119. 

Peiraeus,  20,  36,  98. 

Pellana,  26,  105. 

Pellene,  102. 

Peloponnesos,  3,  27,  31,  32,  79,  99. 

Peltai,  1 1 5. 

Peneios,  18. 

Pephnos,  26. 

Pera,  107. 

Peraia,  113. 

Pergamon,  5,  13,  14,  36,  40,  41*  43~45* 

49*  53*  54.  56*  70,  79*  94.  109,  hi. 

Perinthos,  107. 


134 


INDEX  OF  NAMES  AND  TOPICS. 


Perperene,  hi. 

Perrhabia,  20. 

Persephone,  74. 

Pessinus,  117. 

Phalanna,  96. 

Pharsalos,  96. 

Pheidippos,  6. 

Pherai,  96. 

Pherasa,  113. 

Pherekydes,  21,  24,  26,  27,  85-88. 

Phidias,  101. 

Phigalia,  102. 

Philadelphia,  112. 

Philippopolis,  107. 

Philis,  1 18. 

Philo  Byblius,  35,  88,  118. 

Philodemos,  21,  88. 

Philostratos,  29,  42,  73,  78,  85,  87,  88, 
9°y  9 3»  94.  1 10,  1 14,  1 16. 

Phlegyas,  3,  17-19.  21,  22,  24,  31-33, 

86,  97. 

Phliasia,  100. 

Phlious,  100. 

Phoenicia,  35,  118. 

Phoenician  legend,  35.  88- 
Phokaia,  hi. 

Phokis,  10,  19,  83,  97. 

Phrygia,  114. 

Phthia,  6. 

Phylarchos,  88,  90. 

Physicians  ’  relation  to  Cult,  58. 

Q.  Tabius  Pictor,  88. 

Pindar,  20-24,  26,  71,  85-90,  94. 
Pionia,  hi. 

Pisidia,  115. 

Pitane,  in. 

Plato,  27,  60,  7 1,  73,  79,  85,  87-90,  93, 
94. 

Plautus,  90,  93,  120. 

Pliny,  n,  34,  36,  59,  87-93,  I0I>  n3> 
120. 

Plotinopolis,  107. 

Plutarch,  1,  14,  26,  30,  32,  36,  40,  52, 

87,  89-92,  101. 

Pluto,  9,  78. 

Podaleirios,  2-5,  32,  89. 


Poimamenos,  in. 

Pola,  120. 

Pollux,  94. 

Polyanthus,  88,  90. 

Polyaenus,  120. 

Polybius,  69,  94,  96,  no,  120. 
Pompeii,  119. 

Pontus,  107. 

Pordoselene,  117. 

Porphyry,  66,  77,  85,  86,  88,  89,  9 
101. 

Porselene,  in. 

Poseidon,  4,  5,  41,  74,  77,  114. 
Praeneste,  119. 

Priansos,  114. 

Priest,  47  ff.,  92. 

Prometheus,  97. 

irpoTroXos,  54- 

Prusa  (ad  Hypium),  108. 

- (ad  Olympum),  108. 

Prusias,  no. 

Prymnesos,  115. 

Ptolemais,  70,  118. 

Ptolemy  Epiphanes,  118. 

Puteoli,  119. 

Pylos,  104. 

Quintus  Smyrnaeus,  34,  88. 

Reii,  1 21. 

Rhegium,  120. 

Rhodes,  10,  114. 

Rhodiopolis,  94. 

Ritual,  individual,  77  ff.,  93. 

- ,  public,  68  ff.,  94. 

Rome,  15,  36,  68,  70,  71,  74,  82,  120. 
Q.  Curtius  Rufus,  94,  116. 

Sacrifices,  private,  79,  93. 

- ,  public,  68  ff.,  94. 

Saguntum,  121. 

Saittenai,  112. 

Sala,  115. 

Salamis,  13. 

Salona,  105. 

Salva,  105. 


INDEX  OF  NAMES  AND  TOPICS. 


1  35 


Samaria,  1 18. 

Samos,  1 1 7. 

Samothrace,  37. 

Sardinia,  120. 

Sarpedon,  9. 

Sauros,  103. 

Scandinavia,  12. 

Sebaste,  117. 

Selene,  49. 

Selge,  1 1 6. 

Selinus,  79,  120. 

Serapis,  63,  104,  106,  hi. 

Serdika,  107. 

Serpents  in  Chthonian  worship,  1 1  ff. 
Serpents  in  Cult  of  A.,  13  ff.,  65,  91. 
Servius,  79,  93. 

Sextus  Empiricus,  79,  93. 

Siblia,  1 1 5. 

Sicily,  79,  120. 

Sidon,  1 18. 

Sikyon,  14,  15,  17,  44,  82,  99,  no. 

Sister  of  A.,  89. 

Skopas,  102. 

Slaves  freed,  82,  94. 

Smyrna,  41,  hi. 

Socrates  Argivus,  86-88. 

Soli,  94,  116. 

Solon,  64. 

Somnus,  121. 

Sons  of  A.,  89. 

Sophocles,  24,  29,  30,  71,  98. 
Sozomenos,  116. 

Spain,  see  Ilispania. 

Sparta,  20,  30,  105. 

Sphyros,  100. 

Staphylius,  87,  88. 

Statius,  84,  85,  88,  91,  101,  no. 
Stektorion,  115. 

Steles,  59,  93. 

Stesichoros,  87,  88. 

Stilbe,  6. 

Stiris,  97. 

Stobaeus,  85,  90. 

Strabo,  5,  10,  18,  20,  36,  44,  63,  78,  84, 
93,  96,  100-103,  113,  114,  118,  119. 
Stratonikeia  (Karia),  52,  113. 


Stratonikeia  (Mysia),  in. 

Suetonius,  82,94,  120. 

Suidas,  26,  34,  46,  53,  64,  72,  78,  83, 
88—9 1 ,  93,  94,  99,  100,  103,  no,  113. 
Sydykos,  85. 

Syedra,  116. 

Synaos,  1 1 5. 

Synnada,  115. 

Syracuse,  45,  120. 

Syros,  117. 

Tacitus,  90,  no,  113,  118,  119. 
Tanagra,  77,  97. 

Tanion,  117. 

Tarentum,  28,  120.  * 

Tarquitius,  86,  87. 

Tarsos,  116. 

Tatianus,  87,  88. 

Taurini,  121. 

Tegea,  102. 

Tegianum,  120. 

Telephos,  5,  70,  no. 

Telesarchos,  87,  88. 

Telesphoros,  14,  33,  45,  49,  69,  71,  79, 
89,  95,  100,  102,  105-112,  1 1 4—1 1 7. 
Temnos,  109. 

Temples,  91. 

- ,  Location  of,  36. 

— Outer  buildings  near,  39,  40. 

- ,  Water  facilities  near,  40  ff. 

Teos,  in. 

Terence,  89,  90. 

Tertullius,  27,  85-89,  93. 

Thanatos,  1,  28. 

Thebe,  in. 

Thebes,  10,  29. 

Thelpusa,  32,  87,  102,  103. 

Themis,  98. 

Themisonion,  115. 

Theocritus,  2,  85,  90,  in. 

Theophilus  Antiochus,  88. 
Theophrastus,  93. 

Theophylactus,  90. 

Thera,  52,  114. 

Therai,  105. 

Therapne,  83,  105. 


1 36 


INDEX  OF  NAMES  AND  TOPICS. 


I 


Thespiai,  97. 

Thessalos,  18. 

Thessaly,  2-4,  6,  7,  10,  18-20,  23-25, 

27>  3°~34,  43>  95>  97>_Ioo,  102,  T03. 
Thessalian  origin  of  Cult,  2  ff .,  18  ff. 
Thibursicum,  119. 

Thignica,  119. 

Thisbe,  97. 

Thrace,  11,  27,  106. 

Thrasymedes,  101. 

Thucydides,  3,  20. 

Thuria,  104. 

Thyateira,  71,  94,  112. 

Tiberiopolis,  115. 

Titane,  16,  17,  38,  80,  81,  83,  99. 
Titanides,  86. 

Tithorea,  39,  63,  79,  97. 

Tittheion,  31. 

Tium,  108. 

Tomi,  105. 

Topiros,  107. 

Trajan,  1 18. 

Trajanopolis,  107. 

Trapezopolis,  113. 

Trikka,  2,  15,  18,  30,  43,  44,  59,  86,  96, 
103. 

Triopas,  6. 

Tripolis,  115. 

Troas,  108. 

Troizen,  61,  62,  101. 


Trophonios,  10,  n,  16,  17,  43,  97. 

Troy,  5,  6. 

Trygon,  32. 

Tyana,  117. 

Tyndareos,  87. 

Tyre,  94,  118. 

Tzetzes,  88,  89. 

Ulpia  Trajana,  106. 

Ulpia  Marciana  Trajana,  118. 
viro^ciKopos,  92. 

Valens,  19. 

Valentia,  121. 

Valerius  Maximus,  120. 

Venus,  27. 

Virgil,  79. 

Virinum,  106. 

Vitruvius,  91. 

Wife  of  A.,  88. 

Xanthe,  89. 

Xenophon,  87,  98. 

Zakynthos,  103. 

Zeus,  11,  22,  24-26,  30,  33,  49,  54,  70, 
86,  1 1 2,  1 13,  1 1 5. 

Zonaras,  116. 


UNIVERSITY  OF  ILLINOIS-URBANA 


3  0112  018327947 


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